The 21 BofL Courses - PDFCOFFEE.COM (2025)

The Books of the Brotherhood

Book 1: Laws of Occultism

Book 11: Divination and Character Reading

Book 2: Astrological Signatures

Book 12-1: Natural Alchemy Evolution of Life

Book 3: Spiritual Alchemy Book 4: Ancient Masonry

Book 12-2: Natural Alchemy Evolution of Religion

Book 5: Esoteric Psychology

Book 13: Mundane Astrology

Book 6: The Sacred Tarot

Book 14: Occultism Applied

Book 7: Spiritual Astrology

Book 15: Weather Predicting

Book 8: Horary Astrology

Book 16: Stellar Healing

Book 9: Mental Alchemy

Book 17: Cosmic Alchemy

Book 10-1: Natal Astrology Delineating the Horoscope

Book 18: Imponderable Forces Book 19: Organic Alchemy

Book 10-2: Natal Astrology Progressing the Horoscope

Book 20: The Next Life Book 21: Personal Alchemy

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Book 1 Copyright Church of Light August 2002

The Laws of Occultism

Occult Data

Chapter 1 Occult Data THE WORD occult means that which is hidden. Occultism, consequently, is the science of hidden forces, and the art of subjecting such forces to human control. Here we will consider the data upon which occultism rests. Its subjects are not directly apprehended by the five senses upon which the physical scientist relies for all knowledge. The line of demarcation between that which is called occult is, therefore, constantly changing; for scientists every now and then invent a device by which some hitherto occult force is made directly perceptible to the physical senses. It is then no longer considered occult. Not long since, for instance, the power of the lodestone was held to be occult. Indeed, so far as any knowledge of its nature is concerned, the physical scientists should include the force of gravitation in the occult category; for they admit it operates across immense space in which there is nothing that can be apprehended by the five senses, yet fail to explain by what hidden means the force is transmitted. The infrared and ultraviolet rays of light, also were occult a few years ago, and are so yet to the majority of people. All mental forces fall properly into this category, as is admitted in the case of hypnotism, exhibiting, as it does, the power of one mind over another. It is clear, then, that the common application of the word occult, since it depends upon the experience of the speaker— for what is hidden to one may be perceived by another—is wholly arbitrary.

Man Fears That Which He Does Not Understand —The word carries with it an air of mystery, it is true; but all forces are mysterious to those who have not studied them; and what is mysterious to the ignorant is obvious to the learned. Yet in all nature, nothing can come permanently under this ban; for all mysteries may be solved. Thus the simplest conveniences of modern civilization are mysterious to the untutored savage. He is wont to attribute their power to some

supernatural agency. But there is nothing supernatural—nothing, that is, not governed by natural laws. Above and below, all obey those by which they manifest; and while these laws are uncomprehended any phenomenon seems mysterious. It was this Uncomprehension that caused the terror of the Red Man, who, not understanding the natural laws underlying its geysers and boiling paint-pots, feared to enter the Yellowstone Park: while the White Man, sure that its riddles could be solved, has made it his national playground. And just as the savage inclines to attribute such phenomena to some supernatural agency, or similarly to attribute the powers of the burning-glass, and to regard photographs with reverence, so other men, more highly endowed, but not less ignorant in that special direction, can see in spiritual phenomena only Divine intervention and miracles. Thus do all of us fear that which we do not understand; but with understanding comes courage, for with the dawning of the light of the mind we see how any hidden danger—if danger there be—may be circumvented. Knowledge reveals it either as a scare-crow or as a menace, the one to be ignored and the other avoided except as it can be made subservient to the will of man.

Progression Depends Upon Knowledge —Man’s only progression, here or hereafter, must be founded on knowledge. Only by its means can he subjugate his external environment and enjoy its opportunities. He who is ignorant of the laws of his physical body incurs illness. He who is ignorant of the laws governing acquisition remains in poverty. He who is ignorant of the social laws of his land is likely to be deprived of his liberty. So it is also with things spiritual. Only through a knowledge of spiritual laws can man mold his spiritual environment and enjoy, while yet on earth, spiritual powers. Ignorant of the laws of his spiritual body, he incurs moral maladies that follow him beyond the tomb. Ignorant of the laws governing the acquisition of spiritual attributes, he misses the greatest treasures of this life, and passes to the life beyond in spiritual poverty. If, still ignorant, he goes to the new life with no knowledge of the laws and customs of the denizens of that realm, or if he contacts them while he is still embodied, he may, in his unenlightened condition, be deprived of his liberty. Only through knowledge of himself, and of the powers and forces by which he is environed, can he expect to progress. And it is for this reason that the occultist applies himself to the acquisition of such knowledge. Its acquisition, like everything else, depends much upon a proper beginning, and the occult student, starting out on his voyage in search of the Golden Fleece of spiritual truth, needs to take care that he sets sail from the right port and in the right direction. At the very beginning, then, of our bold enterprise, in which we purpose to carry the student safely across the muddy tide of metaphysics and land him securely on the bright shores of occult knowledge, we must indicate our port of debarkation and

show it to be a true port.

All Knowledge Is Based Upon Experience —No better starting point can be found for such a purpose, nor another nearly so strong and well defended, as the fundamental assertion, I AM. Following Nature as our safest pilot, we discover that the first glimmer of consciousness—that which foreshadows knowledge—is concerned with distinguishing the Me from the Not-me. Thus a sensation registers as something distinct from me but affecting me; and it matters not whether we accept the statement of the Cartesian school, “I think, therefore I am,” or prefer the version of Eliphas Levi, the learned French Magus, “I am, therefore I think,” the fact remains that the assertion “I AM” is irrefutable. By no quirk of speculation can we deny the existence of the thinker, who must postulate a being able to think before he can find ground on which to stand to make denial. When he admits the existence of a being able to form an opinion, he has established himself as an entity; for, clearly, if there is no thinker, there can be no thought; and if there is no thought there can be no denial. Consequently, no one can deny his own existence; and from this undeniable premise any correct system of philosophy must start. The consciousness of the thinker, thus firmly established, is a perception of relations. These relations may be subjective or objective, but to be conscious of them he must be able to compare them. Where there is no change, no relative conditions, there can be no consciousness. Similarly, limited perceptions of relations mean limited consciousness, and greater perceptions of relative conditions bring greater consciousness. Evolution is thus observed to be in the direction of increased perceptions, that is, to be moving toward greater consciousness. Therefore, as evolution continues, consciousness expands; and as evolution advances toward infinity, the perceptions increase, until absolute consciousness is approached. In the same way, lower forms of life than man have perceptions of the narrower world in which they live, and these constitute the basis of their actions. But man has not only perception of his immediate environment, he can recall in memory many of these external perceptions and combine them in a new order. Such a complex mental grouping is called a concept. Concepts, in turn, combine into the larger group we call knowledge, which is thus seen to rest upon experience-gained perceptions, grouped in memory. Even though we gain the knowledge from books, it is nevertheless gained by experience; for to read another’s writing is an experience as truly as if one were to feel in himself the physical sensations of the writer. Such an experience is, of course, mental rather than physical; but it is still an experience. Reasoning, also, is an

experience, arising from the comparison of relations held in memory. In very truth we have no knowledge except that gained through experience, and that experience is a continually increasing consciousness of relations of various perceptions and concepts. The first form of this consciousness is decidedly limited; for as a new-born babe I possess scarcely more than the instinct inherent in all life to struggle for existence. To what extent these inherited instincts and tendencies depend upon previous experiences of the soul before birth in human form does not concern us now. Enough that I, together with all living beings, have an instinct to sustain existence. This instinct leads to actions that supply nourishment to the body, and these actions register impressions on the consciousness. At this time, I am unaware of more than a few primitive sensations, and my consciousness has a very limited scope. But limited as it is, there soon develops a dim perception of relations. Thus I become aware that the sensation I later call hunger is appeased by taking nourishment, and that certain actions on my part lead to this nourishment being furnished by my mother. Here I take my first step in positive knowledge; for I have discovered the relation existing between two sets of sensations. All knowledge possible to me, here and hereafter, must rest upon a similar basis; for there is no knowledge that does not rest upon experience, and no experience apart from a perception of relations. In this typical case I find that a certain set of sensations is followed by another set of sensations. The same thing happens over and over again, until the connection is established in memory. Because of the repeated association of these two sets of sensations in my experience I conclude that the first set is always followed by the other set. This is KNOWLEDGE. Growing from infancy to childhood, my perception of relations gains a wider scope. Day by day I add to the store of such experiences, and of others. Some objects have thus attracted my attention through the sense of sight, and I have discovered that things thus seen have come into my possession when reached for. So I reach for the object of my desire. Since my experience so far has been very limited, my knowledge is only partial and I reach for an object across the room with the same assurance as if it were near at hand. But I am unable to procure it, and this adds to my experience. Later I learn, by repetition of this experience, and comparison of it with similar experiences in which I have successfully gained possession of the coveted object, that some objects are close at hand and others are distant. Thus I correct my first impression that reaching brings an object within range of the sense of touch, and a knowledge of the relation called distance enters my mind. This knowledge is emphasized and made important to me through the sensations of pleasure and pain. Illustrating the function of pleasure and pain, when learning to walk if I reach for a chair that is too far away, expecting it to support me, I fall and am hurt. But if I am correct in my estimate of distance, I avoid the pain of falling and take pleasure in my achievement. Pleasure and pain, when applied by Nature rather than by man, always

are educational; never reward and punishment as society conceives them. (See Course 11, Divination and Character Reading, Chapter 5). Again, a lighted candle looks very pretty and inviting, and I desire to gain impressions of it through other senses than the sense of sight. I expect a pleasurable sensation to follow touching or tasting it, because it is pleasing to the eye. But in this instance my knowledge is imperfect, and the result is pain. Therefore, after touching the lighted candle I revise my opinion of it, and decide that while it is pleasant to sight, it is painful to both touch and taste. And in later years I can form the generalization that acting upon imperfect knowledge often brings some painful result. This is TRUTH. We now see that Truth is the conformity of cognition to reality. And while at this early age my limited experience causes me to form many erroneous conclusions from the impressions reaching me from the universe, a wider range of experience enables me to revise my early conclusions and approach more nearly the truth. Thus is growth in consciousness the continued approximation of cognition to reality, casting away that which proves erroneous, and confirming that which proves consistent. In later life there are experiences of a mental nature by which the result of other person’s experiences are conveyed to me through speech and writing. Even a thought, however, is a movement in some substance, and implies a perception of relations. The process, therefore, of following the reasoning of another is an experience as truly as is physical action. And I find that through mental effort I can draw conclusions regarding the probable result of a certain course of action. I myself have never had the experience derived from such actions in my own life, but I can compare them with those which I have had which are most like them. If the resultant conclusions are correct, if they parallel reality, I derive benefit from them; but if they are erroneous I suffer. When I have taken this step I rely more upon mental experience to furnish me the necessary knowledge. But whether the experience be mental or physical, we have but one reason to rely upon it; which is that it furnishes us with more or less accurate data for future action. It is only because we have found, in a similar way, that we can more or less clearly anticipate conditions and profit by that anticipation that we learn to rely upon the processes of the mind. Sense impressions and reason are thus alike valuable only in so far as they furnish correct knowledge; for upon this depends the ability of the organism continuously to adapt itself to environment, and upon this ability depends its survival. Failure to adapt itself to an environment accurately apprehended and correctly reasoned upon means first pain, and finally death. On the other hand, continuous adaptation means continued life, and the more perfect the adaptation the fuller the life. Man, then, has found that reason based upon the perceptions of his physical senses is necessary for adaptation and consequent survival; but its value depends upon their accuracy. Therefore, if some other means can be discovered that will give more

accurate results, or additional information, progress demands its adoption.

The Proper Test of Either Physical or Psychical Faculties —That such other faculties exist in nature—faculties which, relied upon bring satisfactory results—needs but a glance about us to demonstrate. For example, the homing pigeon needs neither reason nor any past experience of the region over which it flies to find its way unerringly to its roost, hundreds of strange miles away. And a honey-bee needs neither reason nor compass to take a straight course to its hive through forests and over mountains. The oriole also needs no previous experience to enable it to build its cleverly-woven hanging nest. These and many other instincts of wild creatures are reliable within their boundaries, just as man’s reason is reliable within certain limits. Experience alone determines in any case how much reliance can be placed on either; and this conformity of later experience to expected results alone is the test of the value of any faculty. To learn thus to check the reports of the senses by experience—to test in the laboratory of life the accuracy of observation and the conclusions based thereon; especially to be able to do this mentally, without going through the slow and usually painful process of physical testing—is the greater part of wisdom. Early in his life the great sage, Giordano Bruno, found out this truth. Looking across the undulating foothills to Mt. Vesuvius,1 apparently scarred and bare of all vegetation, he desired greatly to visit the volcano and observe its barren stretches at close range. Finally the opportunity came for him to take the journey and he set forth from his native fields and vineyards. What was his surprise on reaching the distant mountain to find its sides covered with vegetation, while, looking back on the lands of his fathers from that distance, they seemed as barren and destitute of life as the mountain had seemed. This lesson was never forgotten. From it he learned to distrust the reports of his senses, and thereafter carefully devised means of checking and testing the accuracy of all sense impressions. As a result he became the greatest scientist of his time and assisted in the overthrow of the Aristotelian system of philosophy and the establishment of the heliocentric system of astronomy, by his achievements proving that he had found the true method of wisdom. His greatness was directly connected with the fact that he early discovered what we must all discover before we can correct and improve our knowledge—namely, that we constantly misinterpret our sense impressions, and despite repeated efforts to check them one against another and to subject them to reason we almost daily draw from their reports wrong conclusions. Thus we see a familiar face across the street and go to offer greetings only to find ourselves confronted by an utter stranger. We have made a mistake. Or we hear a

sound, and conclude it comes from a great distance; but investigation proves it to be a faint sound close at hand that, because of lack of volume, we mistook for a greater sound, more remote. But in addition to the reports received by these physical senses, we have to consider the claims of the super-physical senses; for some people declare they are able to check the impressions of the physical senses by impressions received through other avenues. They also assert that they are able to draw correct conclusions without the ordinary process of reasoning. Both the truth and the reliability of such impressions and conclusions must be subjected to the same tests. Their value—like the value of more usual conclusions—can be determined only by experience. We have just found that our only excuse for accepting the reports of the physical senses and ordinary reason as a basis for action is that conclusions based upon them have coincided with later experience. The reliability and truth of other methods of interpreting phenomena must be determined by the same standard. Thus if by some other faculty than physical sight I see a friend approaching, and later this friend actually pays me a visit, and I ascertain he was on the way at the time I had the vision, I tentatively conclude there is an inner sense of sight. If I have frequent experiences of this kind, as some persons certainly do, and if on each occasion when I see the event by clairvoyant vision, the external event actually transpires, though I had no means of knowing, through any physical avenue, that it would so transpire, I am gradually justified in placing confidence in such visions as a basis of future action. If, again, some business proposition is presented to me and even before I have reasoned about the matter I feel that it will prove a failure, and events later prove this intuition correct; and such occurrences frequently take place, I am justified in concluding that there is a possibility of arriving at a correct judgment apart from reasoning. And if on many occasions I find the experience with reality coincides with the impressions received through intuition, I am justified in basing future actions upon intuition. If in such a case the report of physical sight or ordinary reason conflicts with the inner sense of sight, and with intuition, I must then reflect which has more generally proved correct in the past, and incline toward that one.

The Dogmatism of Material Scientists —It should be unnecessary to call attention to the foregoing obvious truths. But there is a tendency among material scientists to overlook the fact that the physical senses are but instruments by which reality may be determined, and that their value lies wholly in their ability correctly to report the universe and to direct man’s actions in conformity therewith.

To assert, as many of them do, that the physical senses and reason are the only means by which the universe may be apprehended and knowledge gained, is thoroughly unscientific; for any such assertion is an assumption not verified by experience. When it takes this attitude, material science is as dogmatic as the religions it ridicules; for it assumes a superiority and infallibility that its own history refutes. It boasts of its experimental methods, but fails to apply those methods except to a very limited section of the universe—a limited section which it dogmatically assumes to be the only legitimate field of investigation. When scientists take such an unwarranted stand, sincere men, seeking the truth in all regions; seeking, that is, to conform cognition to the infinite and inexhaustible Reality, must protest. Attempts like this to narrow the field of inquiry arise from a very natural effort to bring the subject of study—this vast universe—within reach of the circumscribed intelligence of the investigator. It is not a new attempt. The Inquisition rose to a similar attempt, and haled before it, a few hundred years ago, the famous scientist, Galileo, who had dared to investigate beyond the ecclesiastical limits and to inquire into the solar system. Such breadth of inquiry was then held sacrilegious, just as the breadth of inquiry of Psychical Research and still more of Occultism is subject to the reproach of orthodox physical scientists. For while today the legitimate field of experimental investigation has expanded to include the entire realm of physical phenomena, it is still restricted to that comparatively limited field, and those who declare that there are vaster realms to be explored, interior to the physical, are considered to be as foolish as were the first astronomers who declared the earth to be, not the center of the universe, but merely one planet among many, moving around a sun a million times larger. Yet since we agree that all knowledge must be based upon experience, and since repeated experiences, as we have just seen, tend to correct false impressions derived from a too-limited experience, it is clear that any avenue by which man can arrive at that wider and more accurate cognition is legitimate, and that the only test of its usefulness lies in the verity. Thus if I have a dream, and this dream is followed in a few days by a certain event, and I have the same dream again and again, and on each occasion it is followed by the same event, the dream is just as useful a source of information regarding the approach of this particular event as if the information had come through some recognized physical channel. If such dreaming is cultivated and the images thus presented to the mind are found by experience invariably to signify approaching events, and by this means situations are foretold accurately and repeatedly that could not have been known by any merely physical means, these dreams become a legitimate source of valuable knowledge, whose reliability has been determined by repeated experiment. As a matter of fact, many people receive information through such dreams, and there are indisputable records of lives having been saved by them.

True, I am not justified in coming to the conclusion that dreams, clairvoyance, telepathy, and other psychic activities now called occult, are to be relied upon without full proof; and I am not justified in accepting loose explanations of them; or any explanations that have not been tested thoroughly by experiments. Thus if I hear a voice clairaudiently, purporting to come from someone long since dead, I may accept the fact that I hear the voice and wait for further confirmation of its supposed source. Devices have been arranged to check physical experiments against false conclusions; and tests may be contrived in these cases also to preclude the possibility of deception in determining the identity of a discarnate entity. Nor am I justified in following the advice received through this clairaudient faculty unless I have found through repeated observation of information so gained that it is reliable. Even then, on some particular occasions the information gained might lead astray, just as I might find the advice of a friend unusually good, but on some special occasion it would prove faulty. The accuracy and value of information received through any channel, physical or psychical, equally requires experimental determination. The literature covering the field of psychical research, here just touched upon, will prove amply to any unprejudicated mind that there are senses and faculties other than the five physical senses. Physical science, as yet unable to account for these powers, conveniently ignores them, and, assuming an air of enlightened superiority, puts the entire matter aside by simply saying “Bosh!” This is bad enough, as an exhibition of the limitations of our advanced men of science, but it is worse because to the lay mind the utterances of these savants are considered final. The general impression is that material science is infallible, when the truth is that it is undergoing a constant process of revision, each decade trying to correct the mistakes of the previous decade. Thus what is accepted as scientific today was unknown a few years ago, and may in its turn be refuted in years to come. Indeed, many of the very things science proclaimed to be impossible thirty years ago are now accomplished facts. Current scientific opinion is thus continually overthrown by new discoveries, and the whole structure must be rebuilt to conform to the altered conceptions. This is not at all to the discredit of material science, and occult science should follow the same procedure; for, as we have been seeing, it conforms to the method by which knowledge grows; but nevertheless to build upon the conclusions of material science alone is to build upon the ever-shifting sands. Its conclusions should be steadied and bettered by the binding cement brought from other and wider regions.

Super-physical Faculties —But whatever the value of the conclusions of others, every true scientist after assimilating them, desires to read the Book of Nature for himself. Sooner or later he

examines the ground of his own first-hand knowledge, and here he well may start with the positive knowledge “I AM.” This, certainly, he knows of himself. Next, he discovers there is something else than I AM: The Universe Exists. This he Feels. It is from these feelings that he endeavors to determine the nature of that universe in relation to himself; to the one who feels and knows. And here he discovers the dimly felt presence of the super-physical senses and is almost sure to learn that in his community is someone claiming to possess these senses in a more marked form. Through this person, or others of the same sort, the earnest scientist supplements the knowledge gained from physical research with the further knowledge to be gained from psychical research. It is probable that his first experiments will be inconclusive; but if he persists over a sufficiently extensive area, he will discover beyond the shadow of a doubt—as has every scientist who has done thorough work in this field—that there assuredly are faculties, principles, and forces as yet undreamed of by materialistic philosophers. With this conviction he becomes an occult scientist.

The Inadequacies of Physical Science —Already in the realm of physical science he has found its advocates making claim to knowledge they can in no way substantiate. He knows that the things conceded to be the very bulwarks of scientific accuracy and precision are very far from it when put to the test. Such discrepancies between theory and practice are not loudly announced to the general public, because the bread and butter of scientific men depend upon their reputation for knowledge and accuracy. For example, the Law of Gravitation, which is the basis of all astronomical and mechanical reckoning, and is stated thus—The attraction of Gravity between two bodies is directly in proportion to the product of their masses and inversely as the square of their distance—does not give precision in celestial calculations. By all the teachings of physical science the planets should exert an influence upon each other which could be exactly measured according to this law. But as a matter of experience it is found that a decimal must be added to the squares of their distances, and even with this tampering with figures to make the answer coincide with observed results the actual positions of the planets continue to vary from their calculated places, and there is a continual alteration of the mathematical formulas in an attempt to get the correct answer. Again, take the theory of the tides as accepted and taught in the schools of the land. One might suppose, from the definite way it is set forth, that this theory is the essence of scientific accuracy. But in actual practice the tides do not at all coincide with their theoretical rise and fall;2 indeed, the divergence is sometimes so wide that the Moon apparently repels the tides instead of attracting them,3 and they occur at points almost

opposite those at which they would theoretically be calculated. Therefore in actually predetermining the tides for practical purposes their fluctuations are frankly calculated from past observations. It is the case of getting the right answer without knowing why, like a schoolboy working a problem whose answer is given in the back of the book. Noting this familiar performance on the part of men of standing in the scientific world, our occult investigator is not surprised to find that there are many claims advanced by enthusiastic students of occultism also that can not be verified. But he no more throws over all of occultism when he makes this disconcerting discovery, than, under similar circumstances, he casts aside all the findings of physical science.

The Proof of the Pudding Is in the Eating —At this stage, his attention may be called to Astrology. No one can seriously and thoroughly investigate this occult science without becoming convinced that certain positions of the planets coincide with certain characteristics and events in the life of men. No psychic sense is needed for such a demonstration. It is purely a matter of experiment. For if a certain angular relation of two planets coincides always with events of a certain nature, and enough birth-charts of persons having this position can be secured to prove it to be much more than a coincidence, no amount of theoretical argument can refute the facts. Physical science is reluctant to accept such conclusions, or even to make the necessary experiments to verify them, because it has so far found no adequate theory to account for them. Isabel M. Lewis, of the U.S. Naval Observatory, writing in Nature Magazine for April, 1931, says: “It is doubtful, indeed, if any astronomer would know how to cast a horoscope or make astrological predictions of any kind.” (See Course 17, Cosmic Alchemy, Chapter 6.) Yet these same astronomers, ignorant even of how to set up a birth-chart, freely pass judgment that astrology must be false because they have no theoretical grounds by which to explain it. Alchemy may next claim the attention of our investigator. Although he knows it is stigmatized as an exploded science, he no longer accepts as final the dictum of a school he has found to be often prejudiced, a dictum, moreover, pronounced by men without knowledge of the subject they condemn. He finds that the two chief tenets of alchemy, as laid down by the ancients, are that there is a Primitive First Substance of which all physical matter is composed, and that it is possible to transmute one or more metals into another totally distinct metal. Such ideas have been ridiculed by chemists until within the last few years. Now, however, it has been proved that all atoms are built up in a special way of particles of electricity, some negatively charged, others equally positively charged, all held

within a certain volume by the interaction of the attraction between the negative electrons and the positive positrons. Thus has electricity been demonstrated as the Primitive First Substance. Furthermore, radium decays into helium and lead. Professor Ramsey has transmuted copper into lithium; and other scientists, through bombarding the atoms of one or two elements, much as radium bombards on its own, occasionally score a direct hit and smash out a piece of the nucleus of the element and thereby transmute each part into an atom of some other element. Thus the very theory and processes of alchemy, so long scoffed at by material scientists, have now been demonstrated in their own laboratories. By methods as experimental as theirs, under conditions as strictly scientific, the Occult Scientist has demonstrated Magic, Astrology, and Alchemy. This makes him reluctant to discard any branch of occultism without first giving it a thorough investigation. He approaches different methods of divination with, perhaps, a good deal of skepticism; but even in this he is surprised to find results that can not be attributed to coincidence, and he is forced to conclude that there are laws underlying such matters totally ignored by physical science. But then, he reflects, physical science has never determined the laws governing the source of the sun’s heat. Every theory it has formulated to account for this phenomenon—and, for that matter, for numerous others—has been torn to shreds by later investigation. It is not astonishing, then, that it has failed to discover the mental laws governing divination. But just as the true scientist finds the material sciences oppressed by many erroneous ideas and theories, so also he finds speculation and supposition so largely covering the facts of occult science that he can gain very little through reading the current works upon such subjects. Mystical folly and absurd and conflicting doctrines meet him on every hand. Everyone whom he consults has an opinion, but usually quite unsupported by experimental facts. His only recourse seems to be to advance, step by step, applying the methods of experimental science to psychical and spiritual things, and so gain knowledge at first hand. He knows that to do this requires application, effort, keen discrimination and, finally, the development of the senses of the unconscious mind. Although intuition and thought transference undoubtedly are activities or perceptions of the unconscious mind, because they so commonly reported the phenomena of the physical plane the ancients classified them as physical senses, along with the other five. But whether five or seven, the experience gained through these physical senses is the foundation of all knowledge of physical life.

The Seven Psychic Senses —There are also seven psychic senses by which the phenomena of the world interior

to the physical are reported to the unconscious mind, and from thence may be raised into the region of physical consciousness. The experience gained through the use of these psychic senses is the foundation of knowledge of life on the inner planes. Nor are they so rare as to make this manner of investigation a practical impossibility; for more people than is generally supposed possess at least one of them in a more or less advanced stage of development. The number is unknown because the ridicule that follows the announcement that one possesses such a faculty frequently deters people from making their psychic ability known. Nevertheless, even a little candid investigation will reveal the fact that such senses exist, and that by their use worlds other than the physical may be explored and understood, even as the physical world is explored and understood through the reports of the physical senses. Moreover, even as the physical senses may be developed to a state of keenness and accuracy, so may the psychic senses be roused from their dormant condition and be educated to a state of efficiency. In this education, either one of two methods may be followed. One is negative, mediumistic, passive and destructive to the individuality. It brings a train of evil results and should never be allowed. The other method is positive, controlling, active, and tends to build up the Will and Individuality, increasing the power of the mentality and bringing greater vigor to the body.

Psychic Senses Are Not Infallible —This constructive method of training brings highly satisfactory results, and may be followed without danger. Moreover, as the psychic senses develop, their reports should be carefully analyzed and verified. They are yet immature, and as it took years after birth to educate the sense of sight so that it became a reliable guide to effort, it may take that long to develop psychic-sight, or any psychic sense, to a comparative degree of accuracy. Most persons’ psychic senses when first awakened are just about as accurate as were their physical senses immediately after birth. Consequently it is absurd to take the reports of these rudimentary faculties as indisputable. Yet they can be developed through exercise; and experience will indicate just how much reliability can be placed upon their reports. It will be found that they often give information that later can be verified—such information as could not possibly be gained at the time through the physical senses. And as the reliability of the psychic senses increases they may safely be used to report the phenomena of the inner worlds. These reports may be checked, one against another, and compared with later experiences of those realms in such a way as to give the same certainty about the things of the inner worlds as may be had through the physical senses about the things of the outer world.

At a still later period of occult development, if the student has had the patience and ability to follow so far the royal road leading to initiation, it becomes possible to leave the physical body consciously and travel on a plane interior to the physical. Means may be devised by which it is possible to prove with scientific certainty that this journey was an actual fact, and that the places thus visited were actually entered. When he makes such a journey, the student is able to say with certainty that there are inner regions, just as when he visits a city on the physical plane he is certain that such a city exists, and can describe it. Immortality is more difficult of proof. Still, one who visits the homes of the dead and converses with them has ample assurance of life after death. In our experience with the material world we have often found the instincts implanted by nature a better index to reality than reasoning from limited premises; so in this matter also we find our instincts a better guide than prejudice. Thus, instinct teaches animals to prepare warm dens for winter and stock them with food. They do not know of winter by individual experience, for they make this preparation for the first winter of life. Similarly, man instinctively looks for a future life and strives to prepare for it. The occultist, urged on by instinct, prepares for a life immortal, a life of never-ending progression; and by the development of his individual faculties explores its realms, and while yet on earth gains knowledge of its laws. We repeat that the data upon which occult science rests is purely experimental, and even as in physical science it is necessary to form a hypothesis as a working basis, so also in occult science certain working hypotheses are essential. But occult science does not stand or fall by the correctness of theories any more than does physical science. For example, the science of chemistry was founded upon Dalton’s Atomic Theory, until recently universally accepted. But with the explosion of that theory which so long served as a working hypothesis for all chemists, and the adoption of the Electronic Theory in its stead, chemistry does not fall. Neither does the disproof of any prevalent occult theory seriously affect occultism. Its truths are based upon observed phenomena carefully checked and compared. Yet when some ideas not sufficiently checked and confirmed are admitted to the edifice, they can be removed or improved without destroying the whole structure.

We Make No Claim to Infallibility —Every science and every religion of the past which has claimed infallibility has lived to see such claim disproved. In the very nature of things, as I trust I have clearly shown, any claim to infallibility is absurd; because knowledge of the universe is endless and the evolution of intelligence is toward the acquisition of more and more knowledge.

Nor are we attempting to get our ideas accepted on faith. On the contrary, we indicate to the student just how to go about it to develop his own intelligence and his own psychic faculties, and earnestly advise him to disprove or verify every statement we make by experiments of his own. Most religions teach that there is a life after death. But they discourage any attempt to prove such an existence. We, THE CHURCH OF LIGHT, however, believe that painstaking research should be carried out on every possible plane, and in all departments of nature, including those physical and those spiritual, to the end that man may not merely believe, but may know, the conditions under which he is required to live in each distinct realm, that he may utilize the laws and principles so discovered to be successful, in the larger sense, wherever he may function. Physical life is but a fragment of that total life which is man’s inheritance. The more knowledge we have of the laws of the physical plane, including occult laws, the surer our chances of physical success. Physical success is not to be ignored. But we must also, if we are to have a basis for success in our life in its vaster scope, acquire a knowledge of the laws governing other planes. The more comprehensive our knowledge, the better we are fitted to adjust ourselves to the demands of this wider life. It is this knowledge that THE RELIGION OF THE STARS attempts to furnish. These lessons make no claim to infallibility. They do, however, present the present views of those on various planes, including the physical, who anciently or in modern times, have been specially qualified for, and have carried out, research on every available plane. They are offered to students, therefore, not as the final word after which nothing more can be said; but drawing from high intelligences on various planes, as the best information available at the present moment of evolution. Notes 1. William Boulting, Giordano Bruno, His Life, Thought, and Martyrdom (Salem, NH: Ayer, 1914/1972) . 2. Charles A. Young, A Scientific Book of General Astronomy for Colleges and Scientific Schools, p. 307 (Boston: Ginn, 1888). 3. Sir George Darwin, Tides and Other Kindred Phenomena, p. 161, 188 (Boston: Houghton Mifflin, 1898).

Astral Substance

Chapter 2 Astral Substance

PHYSICAL science has now moved to a position where it fully endorses the dictum of the old alchemists that all existence is composed of the “first matter.” Mass and energy are convertible, each into the other. To quote from The Evolution of Physics (1938), by Albert Einstein and Leopold Infeld: “Mass is energy and energy has mass. The two conservation laws of mass and energy are combined by the relativity theory into one, the conservation law of mass-energy. ” The conversion of matter into energy provides a tremendous force which, as so-called atomic energy, may in the future be used to destroy much of mankind, or harnessed by industry may provide many necessities and luxuries of a new and higher civilization. In addition to matter, which is one aspect of energy, physics also must deal with field. There are, for instance, the gravitational field between material particles, and electric fields and magnetic fields. To quote further from The Evolution of Physics: Field represents energy, matter represents mass. . . . We could therefore say: Matter is where the concentration of energy is great, field where the concentration of energy is small. But if this is the case, then the difference between matter and field is a quantitative rather than a qualitative one. There is no sense in regarding matter and field as two qualities quite different from each other. We cannot imagine a definite surface separating distinctly field and matter. What impresses our senses as matter is really a great concentration of energy into comparatively small space. The energy thus concentrated has the properties of positive and negative charges of electricity. The positive electric charge, or particle, having a mass equal to that of the electron, and a charge of the same magnitude but differing in sign, is called a positron. The negative electric charge, or particle, having a mass equal to that of the positron, and a charge of the same magnitude but differing in sign, is called an electron. These two electrical particles are the bricks from which all matter is built. A positron and an electron when united have weight, but are electrically neutral. The prevalent theory at the present time is that the nucleus of an atom contains heavy neutral pieces of matter, formed by the union of positrons and electrons held together by the interaction of the attraction between the negative electrons and the positive

positrons—about 1848 units of weight—tied up closely with a positron whose weight is one unit and whose electrical charge is plus one. Such a combination of positive and negative charges constitute a proton. All atoms of matter have at their core one or more proton. In 1932, Chadwick discovered that in addition to protons at the nucleus of an atom, there may be other particles built up of positrons and electrons much as are the protons, but containing an additional electron, so that they are electrically neutral and weigh 1849 units. These are neutrons, which because they bear no electrical charge, when they are used to bombard other atoms easily penetrate to their nuclei. Atoms having the same number of free electrons, and thus the same chemical properties, may have in their nuclei a different number of neutrons, and thus a different atomic mass. Such atomic twins are called isotopes. The positive charge on the proton of an atom is balanced by the negative charge on an electron which revolves in an elliptical orbit around the nucleus of which the proton forms a part. Each atom has an equal number of protons and free revolving electrons, and thus is electrically neutral. The electrons that revolve around the nucleus of an atom—which contains protons and may contain neutrons—much as the planets revolve around the sun, are arranged in zones. There are not more than two electrons revolving in the zone next to the nucleus, not more than eight in the second zone, and not more than eight in the third zone. Zones farther out may have more than eight electrons. It is the arrangement of these revolving electrons which determines the chemical properties of an atom. Although two of the chemical elements had not been isolated until 1947, the atomic table listed 92 different elements. Hydrogen, the lightest element, and number 1 in the table, has 1 free electron revolving in an orbit about its nucleus. The next heaviest element, helium, has 2 free electrons revolving around its nucleus; lithium, the third heaviest has 3; beryllium, the fourth heaviest element has 4, and uranium, the heaviest element found in a natural state, with an atomic weight of 238.5, has 92 electrons revolving in its outer region. The synthetically produced neptunium has 93, the synthetically produced plutonium has 94, the synthetically produced americuim has 95, and the synthetically produced curium has 96. By bombarding ordinary uranium with neutrons it is possible to produce neptunium and plutonium. Plutonium and the uranium isotope U235 have a tendency to fission. Bombarding ordinary uranium (U238) gives the uranium isotope U239 plus energy. This isotope is radioactive, and one-half the quantity thus obtained will change into neptunium in 23 minutes. Neptunium is also radioactive, and one half of it will then change into plutonium in 2.3 days. In the fission of either uranium 235 or plutonium, a chain reaction results through the release of other neutrons which bombard other nuclei. Once the process is started it continues until the whole mass is broken down into other elements. The sum of the separate weights of the resulting particles is different than the weight of the parent particle. This means that matter is converted into energy. In the explosion of U235 or plutonium, only one-tenth of one per cent of

matter is thus converted into what is commonly called atomic energy. The problem at this writing is to find a method of controlling the fission of plutonium, so its energy may be released slowly and provide power for the wheels of industry. In addition to field, where energy concentration is so great that it is commonly called matter, science has observed that energy moves across vast regions of space and exerts an influence. Just how the sun holds the earth in its orbit, and with the moon influences the tides, has so far not been explained. The law of gravitation discovered by Newton states that any particle of matter attracts any other particle with a force proportional inversely to the square of the distance between them, and directly to the product of their masses. But the process by which one particle thus reaches out across space, or through some material obstacle, to attract the other particle is as yet unknown. Not only do the sun, planets and stars reach across empty space to influence the earth and other orbs through gravitational pull, but they radiate light and radiant heat and other forms of electromagnetism which in some manner traverse vast space. How does the sun reach across 93 million empty miles to light our days? How does its warmth traverse 93 million miles to keep earth’s temperature genial enough to encourage vegetable and animal growth? To account for these and other electromagnetic phenomena science invented the ether. The ether was frictionless, it penetrated everything. It sheared into positive and negative electrical particles. It carried, by means of its waves, radiant heat, light, radio waves, and other electromagnetic energy across space, and in the case of radio waves through the walls of your home where they are picked up and the modulations they carry are amplified by your radio set to give you information and enjoyment. The tendency of advanced physics now is to forget the ether and try to explain all phenomena, including matter, gravitation and electromagnetic waves in terms of field. All are supposed to be characteristic distortions of space. Space takes the place of the ether. However, this new conception still holds unsolved problems. To quote once more from The Evolution of Physics: “The theory of relativity stresses the importance of the field concept in physics. But we have not yet succeeded in formulating a pure field physics. For the present we must still assume the existence of both: field and matter.” It is not unlikely that in due course of time radio waves will be commonly mentioned as distortions of space. But in common parlance radio programs come over the ether. Not only so, but recent text books on physics still refer to the ether. The most recent such text book to which I have access is Simplified Physics, by Sidney Aylmer Small and Charles Ramsey Clark, published in 1943. It gives the prevailing present view: When things take place in presumably empty space we must assume that empty space is not empty, that a vacuum has something in it. To this material that our senses cannot detect but that our intellects demand in order that we may think about light and wireless we give the name of the ether or simply ether.

The ether, then, is something pervading all materials and space, even that space which to our senses seems empty. It transmits heat, light, chemical energy and wireless waves. It when stressed or strained produces magnetism and when sheared (sliced) forms positive and negative charges of electricity. Because electromagnetism transmits energy from the outer-plane to the inner-plane, and from the inner-plane to the outer-plane, the ether will repeatedly be referred to throughout Brotherhood of Light lessons. It would be awkward each time to speak instead of distortions of space, and confusing to most readers who are unfamiliar with relativity and the field theory. But the reader who is familiar with relativity and the field theory can substitute certain warpings of space when etheric energy is mentioned, and different warpings of space when astral substance is mentioned. And his conceptions will probably be more precise. But for most it is easier to think of matter, not as space distorted in one way, radio waves as space distorted in another way, and the mental image of a cow as space distorted in still another manner. It is much easier for the ordinary individual to think of any existence in terms of substance. Even the relativists and those most enthusiastic about the field theory of existence still sanction the use of the word ether as it will be employed in Brotherhood of Light lessons. To quote once again from The Evolution of Physics: Our only way out seems to be to take for granted the fact that space has the physical property of transmitting electromagnetic waves, and not to bother too much about the meaning of this statement. We may still use the word ether, but only to express some physical property of space. The word ether has changed its meanings many times in the development of science. At the moment it no longer stands for a medium built up of particles. Its story, by no means finished, is continued by the relativity theory. The most essential difference between that which is commonly referred to as etheric energy and physical energy is its velocity. Things having low velocities have the properties of physical things. But as velocities increase these properties undergo marked change. As velocities increase time slows down, the length of an object decreases in the direction of its movement, and its mass increases. These results postulated by the Special Theory of Relativity have been tested experimentally and are now universally accepted by those highest in the ranks of physical science. At the velocity of light an object or an energy acquires some remarkable properties. Commonly, for instance, the walls of our homes keep objects out; but radio waves having their origin a thousand miles away have no difficulty in coming into the room in which we sit. In empty space they have the velocity of light, 186,284 miles per second (1942). But there is another group of commonly observed phenomena which cannot be explained either by the properties of physical substance or by the properties of electromagnetic energies. Scientists term these the psi phenomena. Psi phenomena embrace all the phenomena covered by the terms extra-sensory perception and all the phenomena covered by the term psychokinetic effect.

Extra-sensory perception embraces all means of acquiring information in which the physical senses or reason are not involved, such as clairvoyance, clairaudience, telepathy, precognition and postcognition. The psychokinetic effect, or psychokinesis, embraces those phenomena in which physical things are moved or influenced without any physical or electromagnetic contact with them. The influencing of mechanically released dice to come to rest with the faces up which had been decided upon, which is the test commonly used in university experiments to prove the existence of this phenomenon, and the influence of planetary energies over human life and other life are examples of psychokinesis. All psi phenomena are due to inner-plane energies. It was the Special Theory of Relativity, followed to its practical and logical conclusions which led to the discovery of releasing and utilizing atomic energy. And it is this same Special Theory of Relativity followed to its practical and logical conclusions which indicates both how inner-plane energies operate and what can be done to cause them to work more to the individual’s advantage. This theory postulates that at the velocity of light an object loses all its length, time stands still, and gravitation loses its power. Therefore, on the inner-plane where velocity is greater than light, time, distance and gravitation are of a quite different order than they are on the physical plane. And innumerable experiments carried out in various universities prove that this is actually the case. By 1947, Duke University Laboratory alone had conducted over one-million trials of extra-sensory perception; other university laboratories, following similar methods had reported over two-million trials, and there were something over a million trials, with responses from over 46,000 subjects made by the Zenith radio program in the winter of 1937-38. These experiments indicate that, as the Special Theory of Relativity carried to its logical conclusion indicates, on the inner-plane where velocities are greater than that of light, not only the Now can be perceived, but consciousness can move either forward or backward along world-lines. Moving backward, it can perceive happenings of the past. Moving forward it can perceive happenings of the future. One of the serious difficulties now confronting university experimenters is to devise methods by which precognitive clairvoyance can be separated from pure telepathy. It is recognized that perceiving things as they will exist in the future is relatively common. Therefore, if a record is made of the sender’s thought at the time the subject makes his call, there is no proof that the information was not obtained through clairvoyantly seeing this record, rather than through telepathy. And if any objective record is ever made of the sender’s thought after it is sent, there is no proof that the information was not obtained through perceiving this record as it will exist in the future. The university experiments indicate also, as the Special Theory of Relativity carried to its logical conclusion indicates, that distance has no effect upon inner-plane perception. Both clairvoyance and telepathy experiments indicate that, other things

being equal, it is as easy to get a telepathic message, or to witness an event clairvoyantly, when the distance is a hundred miles or a thousand miles, as when the distance is only that separating two rooms in the same building. Furthermore, as the Special Theory of Relativity carried to its logical conclusion indicates, on the inner-plane where velocities are greater than that of light, gravitation loses its influence on things. Along with the experiments on extra-sensory perception, various universities have been conducting experiments also with the psychokinetic effect. And they have proved by exhaustive experiments that the mind, operating through space, can influence physical objects, such as the fall of mechanically released dice, in a predetermined way. The mind and thoughts of the individual exerting this influence are not physical. They belong to the inner, or astral, plane. If one thinks of a cloud or of a star, no effort need be made to overcome the influence of gravitation on the thoughts. Nor does it take longer to think of a star which is light-years away than to think of a cloud a few hundred feet above the earth. Yet mind and thought have an existence, and possess energy, or they could not influence physical objects, such as the fall of dice in the psychokinetic tests. Although the field conception of electromagnetic energies is making the old conceptions of the ether obsolete, it is convenient to refer to ether waves in connection with both light and radio. And if the field conception could be carried far enough, it would probably reveal that mental images, astrological energies, disembodied human beings, and the high velocity counterparts of all physical things, are other elastic distortions of space. But because people are familiar with substance, and are not familiar with elastic distortions of space, they will be able to grasp the function of electromagnetism better if they think of it as lines of force or waves in etheric substance. And they will be better able to grasp the functions and the properties of the inner-plane, where velocities are greater than light, if they think of that region as being composed of astral substance, which is frictionless and which penetrates and moves freely through physical and etheric substances. This brings us to an extremely important fact confirmed by ample observation. For an inner-plane energy to influence a physical object, or for a physical energy to influence inner-plane conditions, electromagnetic energies—which have approximately the velocity of light—must be present to transmit the energies of one plane to the other. Such electromagnetic energies are generated by every cell of the body, especially by the nerve and brain cells, and constitute both the nerve currents and the life of the human form. All psychic phenomena in which there are physical manifestations are produced through the utilization of electromagnetic energies by an intelligence operating from the inner-plane. Even the most orthodox psychology now embraces the idea that man has a subconscious, or unconscious mind. This unconscious mind, which exists and functions on the inner-plane, is composed of the thoughts, emotions and other states of consciousness which the individual has experienced in his past. These thoughts,

energized by emotion, have been organized in the unconscious mind according to the Law of Association. And, as modern psychiatry and psychoanalysis demonstrate, at all times they exercise a powerful influence over the conscious thoughts, emotions and behavior. Not only do the desires of the thought-cells and thought-cell groups of the unconscious mind largely determine the individual’s thoughts, emotions and actions, but they also exert psychokinetic power to mold his physical environment to bring into his life the conditions and events they desire. The events and conditions some of these thought-cell groups desire are beneficial to the individual, but unfortunately the desires of other thought-cell groups are for conditions and events which are detrimental to the individual. So long as the individual is unaware of the desires of the various thought-cell groups within his unconscious mind his power to direct his own destiny is sadly limited. Even though he has a brilliant intellect and exercises excellent reasoning power, the desires of certain groups of thought-cells within his unconscious mind, exercising psychokinetic power may, and often do, attract into his life misfortune. Some of the thought-cell groups may have been so organized in his unconscious mind that they work for, and bring him unusual good fortune where business, or honor or speculation is concerned, and other thought-cell groups may have been so organized that they work for, and bring him miserable health, unhappiness in marriage, and repeated difficulty with his friends.

All Physical Things Have an Astral Counterpart —Even as all physical objects possess mass, so also do they have an astral, or inner-plane, counterpart. As material scientists are not agreed on the structure of matter, it would be presumptuous to go further and describe in detail that of which things on the inner, or astral, plane are composed. It is simpler merely to state they are composed of astral substance, and to state the observed properties of this substance. While all physical things have an astral counterpart, there are innumerable objects, energies and intelligences on the astral plane which have no physical counterpart. So long as the astral counterpart of any object is bound to it by etheric, or electromagnetic, energies there is an exchange of energies between the physical counterpart and the astral counterpart. The energies having approximately the velocity of light make contact with the low velocities of physical substance and also make contact with the high velocities of astral substance. Through them the physical object transmits energy to, and influences, its astral counterpart, and the astral object transmits energy to, and influences, its physical counterpart. While the physical also tends to shape the astral counterpart, the most significant relation which commonly exists between physical substance and its astral counterpart is that the astral interpenetrates and has a molding power over the

physical. This astral counterpart also records and retains in its frictionless substance every experience of a life-form. The most outstanding characteristic of astral substance is its responsiveness to the molding power of thought. All life-forms react to environment through an awareness which is recorded in their astral forms. And this record of experiences not only persists and continues to influence the destiny of the life-form, but the strongest such recorded energies impress the astral counterpart of the germ cells, and through this association hand down to subsequent generations racial memories which express as instinct and racial habits and racial physical characteristics. The astral counterpart exerts a formative influence over all life. It seems quite certain, for instance, that the force which causes a seed to grow into an organism of a certain form and with certain functions does not lie merely in its chemical properties. Nor does it appear to lie in any particular arrangement of its cells; for two vegetable seeds of the same size and apparently of the same chemical and molecular composition, when planted in the same soil may produce plants whose forms and properties are totally dissimilar. Likewise there is very little observable difference in the chemical composition and molecular structure of sperms and germs that generate animals of entirely different species. Though as yet beyond the view of physical science, this formative power that molds every living thing to its proper shape and structure must lie somewhere. It is now commonly recognized by psychologists that all memory resides in the subconscious, or unconscious mind. This means that memory is recorded in astral substance, and to be recalled by physical consciousness it must utilize electromagnetic energies to impress the physical cells of the brain. Every theory based upon a material foundation that has so far been advanced to account for memory has been found inadequate. But if we consider that accompanying and interpenetrating the physical brain is another brain of finer substance, an astral brain, the whole mechanism becomes explainable.

Anything Once Known is Never Forgotten —We know something of the way physical sensations are transmitted to the physical brain, namely, by nerve currents that follow the nerves much as electricity follows a wire. These nerve currents actually are electrical in nature and communicate movements to the brain that result in setting up a state of consciousness. But such motions in time die away; yet memory shows that in some manner they are preserved. What preserves them, and how? The sensations thus recorded on the physical brain may be entirely forgotten for years—showing that the motions in the physical brain have ceased—and then be suddenly recalled. How does this happen? Or sensations may be completely forgotten by the objective consciousness, and

entirely beyond recall by any objective process, yet be recovered when the person is in a state of hypnotic trance. It is by experiments with subjects under such hypnotic influence that we know nothing felt or known is ever forgotten. What substance is fine and strong enough to preserve the most delicate impressions for an indefinite period? Scarcely the nerve currents, which are constantly changing, rippling along the fine wires of the nerves and hurrying one sensation on top of another as a telephone wire carries the sound of voices. The telephone does not remember; the phonograph, in a way, does. Connect the telephone to a phonographic blank disc and the impressions made are comparatively permanent. What is the phonographic disc attached to the human brain? It is evident that the motions transmitted through the nerves to the brain are retained permanently in some substance which is capable under proper conditions of again imparting them to the brain in something closely resembling their original form and intensity. Whatever this substance may be, it certainly is something not subject to physical or chemical change. But if we consider that accompanying and interpenetrating the physical brain is an astral brain, composed of frictionless substance with the property of permanently recording impressions, the matter is cleared up. As every motion imparted to astral substance is retained indefinitely, every sensation which imparts motion to the astral brain is registered in a comparatively ineffaceable manner. It is not retained by the physical brain, because the physical substance is constantly removed and replenished, and any movement in its parts is retarded by friction, even its molecular motion, which expresses as heat, being subject to retardation through cooling. But even as space offers imperceptible resistance to rays of light, or to the planetary bodies passing through it, so astral substance retains permanently, or practically so, all motions imparted to it. Under proper conditions these motions residing in the astral brain can be focused on the electromagnetism of the physical brain and impart motions to it in such a manner that it is recognized objectively; and the resultant consciousness is then called memory. The astral brain in which memory resides is commonly called the Subjective Mind, the Subliminal Mind, the Subconscious Mind, or the Unconscious Mind. The better and more recent works on psychology call it the Unconscious Mind. It is constituted of those motions derived from experience that reside—organized in a manner later to be explained—in the astral form and do not at the time transmit their motions to the physical brain, remaining below the threshold of objective consciousness; while the Objective Mind, on the other hand, is constituted of those motions derived from experiences that reside in the astral form which at the time are able to communicate their energies to electromagnetism in sufficient power to transmit their motions to the physical brain and thus impress Objective Consciousness. As an iceberg largely remains submerged below the surface of the sea, so man has one mind, or soul, but the major portion of it, the unconscious mind, remains below the surface of objective consciousness. It is only that small, keen, bright clever reasoning peak of his mind, or soul, which emerges above the surface of objective

consciousness which is designated as the objective mind. Psychologists recognize that comparatively few of the actions of man or of other forms of life result from the direction of the objective mind. Many of the physiological processes, for instance, such as assimilation, secretion and circulation, are carried on during sleep. They are wholly directed by the unconscious mind. And the unconscious mind in turn is influenced about equally by the physical environment and the astral environment.

Man is About Equally Influenced by Two Environments —Man has a physical body, and he has an astral body. The physical body, and through its nerve currents, which are electrical in nature, his mind, or soul, which resides on the inner-plane—the small emergent part being the Objective Mind and the submerged part the Unconscious Mind—are influenced by his outer-plane environment. His astral body and his mind, or soul, are influenced by his inner-plane environment; and the thought-cells so affected in turn influence his physical body. Thus does man live in, and is influenced by, both an outer-plane world and an inner-plane world. From the outer world he is influenced by the objects and people he contacts, by what people say—either vocally or through screen portrayal or the printed page—and by the weather. Objects and people also influence him from the inner-plane, but instead of through physical contact chiefly through their character vibrations. From the inner-plane he is also influenced, not by what people say, but by their thoughts and the thoughts of other life-forms. From the inner-plane he is also influenced by the weather; but this weather is not physical, it is the impact of astrological energies. As to the degree in which man while still on earth is influenced by each of his two environments, there has been a vast amount of observation, carefully checked, which indicates that if we consider man to consist of his physical body, his astral body, his mind, or soul, and the thoughts he thinks, the inner-plane environment—which includes objects, the actions and thoughts of intelligent entities, and astrological energies—has as much influence over his thoughts, feelings and behavior as do all outer-plane conditions and energies, including the influence of his associates. This being true, it behooves people to gain as much knowledge as possible about their inner-plane environment in addition to knowledge of the outer-plane environment. While they usually think of it in different terms, almost everyone realizes that his survival depends upon his ability to adapt himself to his environment, and that the more perfectly he adapts himself to his environment the more successful he becomes. His ability to adapt himself to his environment depends upon his knowledge of himself and that environment and the extent to which he makes application of that knowledge. Consequently, the individual ignorant of the astral world and its energies can live only half as successfully as if he understood and

used knowledge of both planes.

Inner-Plane Senses —Relative to physical sensations, biologists hold that at first there was only one diffused primal sensitivity or irritability in response to stimulus. It is assumed that this diffused primal sensitivity was the sense of touch. In ameboid life, for instance, it is assumed that there is only the world of tangible objects accessible through actual physical contact which is apprehended through the sense of touch and possibly a rudimentary sense of temperature. Then as evolution took place, through a vast amount of trial and error, the other senses slowly and gradually developed from this sense of touch. Taste is one specialization of this sense of touch. Smell is the sense of touch developed in a slightly different direction so that things can be touched a bit more remotely. Another canalization of this sense of touch is the ability to apprehend and interpret vibrations of air by the faculty of hearing. It is common also to include the sense of sight as one of the five physical senses. It is the ability to sense and interpret waves of energy called light. But as light is not material, strictly speaking the ability to reach out, not merely feet or miles as with the sense of hearing, but also across light-years of empty space, as we do with sight, is hardly physical unless we interpret all common perception as physical. In that case, because animals commonly apprehend conditions through intuition, and telepathy is a common means of communication among them, we are justified in adopting the classification of the ancients and considering all seven as physical senses. As already mentioned, university experiments have proved the existence also of an inner-plane faculty of apprehending information. It is called the faculty of extra-sensory perception. It embraces all inner-plane means of gaining information. And undoubtedly animals other than man possess this faculty in some degree. But even as the diffused primal sense of touch became canalized and specialized, so extra-sensory perception by which the unconscious mind of creatures apprehends things on the inner-plane, through exercise and effort at discrimination becomes specialized and more serviceable. We may assume that this sensitivity to inner-plane entities and their vibrations, to the thoughts of intelligent entities, and to astrological energies is universal in some degree with life-forms. But ability in selection and interpretation of inner-plane conditions by this universal sense varies widely. An artist may take his dog to an art gallery. If it happens to be a greyhound, it has keener sight than its master. The dog can see all the pictures in the gallery as easily as can the artist. But the effect upon his consciousness is vastly different. The dog simply sees flat surfaces daubed with color. If a bone is pictured, he pays no attention to it. He has neither the power to select a picture which conveys information or emotional appeal, nor the power to give it interpretation. Nor is it because they cannot look about them on the inner-plane with the senses of

the astral form that people fail to gain more information through extra-sensory perception. In some degree at least all people have the faculty of extra-sensory perception. But more often than not they cannot focus the attention of their unconscious mind on the information sought, and even when they do they often are unable to interpret it correctly. And in addition—the most formidable barrier of all—when their unconscious mind perceives something important correctly, it is unable to compete with cerebral activity and sense impressions which monopolize the electrical energies of the brain and nervous system which must be used to impress a thought or sensation on the brain and thus bring it into objective consciousness. Even as on the physical plane the general sense of touch has been specialized into different types of perception, so also on the inner-plane the general extra-sensory faculty has been specialized. Corresponding to touch is the astral sense of psychometry. Corresponding to taste is the astral sense of energy absorption. Corresponding to smell is the astral sense of aroma detection. Corresponding to hearing is the astral sense of clairaudience. Corresponding to sight is the astral sense of clairvoyance. Corresponding to intuition is the astral faculty of inspiration. Corresponding to telepathy is the astral faculty of spiritual communion. On the inner-plane all things and thoughts in the universe seem to be related to each other in precisely the same manner that all experiences and thoughts which the individual has ever had persist and are related to each other in his own unconscious mind. And for the individual to contact those he desires to contact with the appropriate astral sense and bring them before the attention of objective consciousness the same laws are operative and must be used that enable him to contact and bring to the attention of objective consciousness the memory of thoughts and experiences he has forgotten. In Course 5, Esoteric Psychology, it is pointed out that all mental processes are governed by the LAW OF ASSOCIATION. Among the most powerful associations by Resemblance is that of identical or similar resonance. This is the key to making contact with things or thoughts, past, present or future, on the inner-plane; for there thoughts and things having the same vibration are together. Distance on the inner-plane is of a different order than in the physical world; there it is measured by disparity in vibratory rates. On the physical plane the visibility of things and the audibility of sounds diminish with distance, and thus the number of objects it is possible to see or the number of sounds that can be heard is narrowly limited. But virtually all experimenters in ESP are agreed that distance has no effect on extra-sensory perception. That which is on the other side of the earth is as easily seen as that which is in the same room, and the thought of a person on the other side of the earth is as easily apprehended as the thought of a person in the same room. If the pronouncements of university scientists who have experimented exhaustively with extra-sensory perception are to be taken seriously, nothing in the universe is beyond the range of extra-sensory perception, and thus the number of things which it is possible to see clairvoyantly is infinite.

Furthermore, on the inner-plane time is of a different order, and consciousness can direct its attention either forward or backward and by means of the appropriate astral sense perceive objects, life-forms and thoughts as they existed in the past or as they will exist in the future. These are the potentialities of the astral senses; potentialities meagerly employed as yet by man on earth. But for that matter man has only recently begun to utilize the potentialities of his own outer-plane senses and reason. Potentially they make accessible incalculable knowledge of physics, chemistry and electricity; yet it is only in late years we have used them to acquire that knowledge on which is founded modern science and industry. Most people, however, at some time in their lives, have observed authentic instances of the operation of one of the astral senses. Spontaneous information has come to them, or to one of their acquaintances, in a manner that precludes its acquisition through reason and the outer-plane senses. And there are others, usually unaware of the source or manner of their inspiration, who employ their astral senses in making contact with information on the inner-plane, and bring this information up into objective consciousness in the course of their creative work. These are the people to whom we apply the title genius. All genius draws upon information acquired by its unconscious mind which is less accessible to the objective minds of others. Whether it is the great poet, the great artist, the musical prodigy, the mathematical wizard or the most outstanding personalities in science and invention, they each and all, as their biographies reveal, either in dreams, in states of exhaustion resulting from concentration on their problems, while in semi-reverie, or other states which favor the unconscious impressing the information it has gained on the brain, have experienced uprushes from the unconscious mind which have given them knowledge or ability beyond that of those to whom the term genius cannot be applied. While those who train their psychic faculties, and those who have outstanding spontaneous extra-sensory experiences, usually know the information is coming through from the inner-plane, most people are unable to distinguish between their normal thoughts and opinions and those derived from extra-sensory sources. In the university experiments it is reported that those who give good performances are unable to determine at the time whether extra-sensory perception is operating and therefore whether or not what they are doing is directed by anything but chance. Even of those who employ extra-sensory perception most successfully, it is only the rare individual who can be sure when he is or is not using it. But merely the ability to employ the astral senses does not confer genius. Genius must have a brain which can, and does, utilize the information and power which uprushes from the unconscious. It requires the harmonious co-operation of the Unconscious Mind and the Objective Mind.

Personal Survival After Death —As demonstrated under hypnosis and in psychoanalysis, nothing known by the individual is ever forgotten. His experiences, including his thoughts and the expression of personal traits, are organized and retained in frictionless astral substance. That this inner-plane organization, which expresses as an identifiable personality, survives beyond the tomb is attested by a vast and steadily increasing mass of evidence, as set forth in the writings of Dr. John King, Sir Oliver Lodge, Sir Arthur Conan Doyle, Rev. G. Vale Owen, J. Arthur Hill, Horace Leaf, Ella Wheeler Wilcox, W. T. Stead, Dr. A. D. Watson, William O. Stevens, Stewart Edward White, and a score of others. Those who have passed to the inner-plane may, or may not, have acquired information of value. In psychic work, when information comes through in a continuous stream of intelligence, one may be sure it is coming from some inner-plane entity. It is the opinion of this inner-plane entity which is being received. When information arrives in messages which are continuous, they are not merely the conclusions of the individual himself derived from his own inner-plane observations. Conclusions reached by the unconscious from its own inner-plane observations, and information acquired through the independent use of its astral senses, do not come through as a continuous stream of intelligence, or a well formulated message, but as uprushes from the unconscious, as flash after flash of relevant information, which only when pieced together gives complete knowledge of the matter about which knowledge is sought.

Astral Vibrations

Chapter 3 Astral Vibrations IT is common knowledge that the energy of all life on earth is transmitted across space from the sun. Furthermore, we are also taught that all physical bodies exert a gravitational influence upon all other physical bodies independent of whether or not there are other physical bodies between them. Then again, energy is propelled to far distant points by radio. Yet in spite of the general recognition of these facts the great scientific men of the world are quite unagreed as to the nature of light, gravitation and radio. How then am I to explain still another form of energy which, like that commonly recognized as coming from the sun, has a wide variety of influences, like gravitation is unhampered by passing through obstacles, and like radio is capable of conveying intelligence? Such a form of energy is astral vibration. Not so long ago scientific men were agreed that light is the ether moving in transverse waves. But even as the chemistry of the nineteenth century has been displaced by entirely new conceptions, so we find physics and mechanics and geometry also in the throes of revolution. This started with the apparent verification of Einstein’s Theory of Relativity by the eclipse observations of May 29, 1919, and September 21, 1921. And it has been gaining momentum since through this theory’s apparent verification by all the experiments that thus far have been devised to test its validity. It may be pointed out that the test of any theory is its ability to predict new phenomena and to correct all known phenomena in the field which it covers. Einstein’s Special Theory of Relativity may ultimately fall, just as the recently accepted theories of chemistry, those of geometry, those even of mechanics, as well as those of biology have fallen in the face of new discoveries. But at the present moment Einstein’s Special Theory meets the above mentioned tests better than any other advanced in the realms of mathematics and physics. And in the same manner the theory of astral substance and astral vibration covers the field of biology, astrology and psychic phenomena better than any yet set forth. No other theory has been forthcoming satisfactorily to explain a mass of carefully collected astrological, biological and psychological facts. The theory of astral substance and astral vibration, however, does adequately explain all the known facts of astrology, of psychic phenomena, of biology and of psychology. And at the same time in each of the sciences mentioned it has been able

to predict new phenomena, such as, for instance, the influence of certain positions of Uranus, Neptune and Pluto upon life before such positions had ever actually been observed, and the possibilities and apparent limitations of divination. But it is not to be supposed that the theory of astral substance and astral vibration as here set forth may not in time need considerable revision to keep pace with new conceptions, such as that suggested in the final paragraph of Chapter III of The Evolution of Physics (1938), by Albert Einstein and Leopold Infeld; “The theory of relativity stresses the importance of the field concept in physics. But we have not yet succeeded in formulating a pure field physics. For the present we must still assume the existence of both: field and matter.” And while the astral field concept may take precedence in the future, for the present we must continue to speak both of astral substance and astral vibrations. This pure field concept relates to Einstein’s General Theory. The Special Theory of Relativity, which is now taught in most universities as fundamental to understanding physics does not make it a necessity. And as we will have repeated occasions to refer to this Special Theory of Relativity, its present standing in university circles should be established. For this purpose let me quote from an article by H. P. Robertson, Ph.D., Professor of Mathematical Physics, Princeton University, which appeared in the June, 1939, issue of Scientific American Magazine: In view of these developments one may say that at present the special theory of relativity is one of the most thoroughly accepted and most firmly established doctrines of modern physics. It has permeated the field of mechanics, electromagnetism (including optics) and atomic physics; while it may appear desirable to have further direct checks on the validity of its mechanical aspects, a deviation from the predicted effects would constitute a most puzzling—and, at least temporarily distressing—jolt for modern physics. This Special Theory of Relativity holds that physical velocities cannot exceed that of light, and that anything moving with a velocity of light no longer possesses length, has infinite mass and so is practically impervious to the pull of gravitation, and that for it time has come to a standstill. According to Einstein, if a bullet could be shot from a gun with a velocity of 160,000 miles per second, due to its motion the bullet would shrink to about half its previous length. Yes, and we may add that if the same bullet could be shot from a gun with a velocity greater than light it would not only lose its length, but its other physical properties, and then exist as a bullet on the astral plane. Einstein’s assertion that nothing can move faster than light is true of physical things. But to cover all phases of existence it must be modified by the explanation that anything that moves faster than light is no longer physical, and therefore is not a thing according to Einstein’s conception—for it then loses all its physical properties and acquires those of the astral world. The reason that light, radio and other electromagnetic phenomena present so many difficulties in the way of explaining their behavior, is that they have velocities

intermediate between those of slow-moving physical substance and fast-moving astral substance. And it is because the gap between the velocity of physical substance and the velocity of astral substance is too great to bridge, that the inner-plane world affects the outer-plane world, and the outer-plane world affects the inner-plane world only through first imparting motion to electromagnetic energy which has a velocity intermediate and thus can be directly influenced by, and directly influence, both the low-velocity and the high-velocity regions. But when we speak of velocities, we must not confuse these with frequency of vibration; although when vibratory frequencies of low-velocity physical substance become high enough they are able to influence electromagnetic energies, and when electromagnetic energies have certain frequencies they are able to influence the high-velocity astral world. Vibratory frequencies of from about 16 per second to 30,000 per second—about 12 octaves—in physical substance can be distinguished by the human ear as sound. Death-dealing vibrations in physical substances of frequencies higher than those commonly employed in radio have been developed in laboratories; but they cannot be heard. Those used in radio are not vibrations of physical substance. They are electromagnetic frequencies. Such as are used in commercial radio have frequencies of from 550,000 to 1,000,000 per second. The short and the ultra-short radio waves have frequencies considerably higher. But these Hertzian radiations are only the lower electromagnetic frequencies. Above them are the infra-ed, or dark-heat waves. Light, which is about 45 octaves above sound, and is electromagnetic rather than physical, is next above the infrared. We can feel the sensation of heat for about two octaves and see the vibrations as light only for about one octave. Above visible light is ultraviolet radiation, which is sometimes called the chemical ray. Of higher frequency still are the x-rays, and the gamma rays are still higher. As all of these are vibrations in the Boundary-Line realm of velocities, they are referred to as different bands in the electromagnetic spectrum. Now under certain conditions physical substance gains the power profoundly to influence electromagnetic energies: and under certain conditions electromagnetic energies gain the power profoundly to influence astral substance. For instance, when an iron is heated its molecules are given greater speed. They are physical substance. But when they attain a certain frequency of oscillation the iron becomes red hot or white hot and then radiates light, which is not physical, but an electromagnetic radiation. A current of electricity moving over a wire develops a field of force about the wire. If it is an alternating current of low frequency, say of 60 cycles such as is commonly used in transmitting electricity for light and power, at each reversal practically all of the field of energy folds back on the wire. But under certain conditions the energy does not mostly fold back, but keeps right on going. The conditions are that the oscillations must be sufficiently frequent. When they attain sufficient frequency the

energy radiates, and we have waves such as are used in radio. Furthermore, even as molecular vibrations, which are physical, when they attain certain frequencies are able to impart much energy to electromagnetic waves; and electrical energies, which are at least granular, moving over wires when given certain frequencies radiate non-physical energy into space; so electromagnetic energies generated in living organisms when given certain frequencies are able profoundly to affect energies of the still higher-velocity astral world. And when astral-world velocities are attained, existence acquires properties that are contradictory to physical experience, but which are none the less consistent with what the Special Theory of Relativity demands when such velocities are present. Under these velocities time as we know it no longer exists, distance as we know it disappears and is supplanted by difference in vibratory frequency, gravitation gives way and its place is taken by the principle of resonance, and instead of mechanical power thought-energy performs many similar functions. These new properties of existence, displacing those with which we are so familiar on the physical plane, permit of various conditions that contradict material experience. Now all of this, I am well aware, may seem to some highly technical. But it is a necessary prelude, in view of latest scientific opinion, to any adequate discussion of astral vibration. And it leads up to a consideration of astrology. It may be thought that in the third chapter of a course designed to lead the student by easy and systematic steps from complete ignorance of such subjects to a grasp of those fundamental principles which it is advisable to know before attempting the detailed mastery of the various occult sciences, that the subject of astrology is out of place. This is not the case, however, and the student will find that the sooner he grasps the general significance of astrology the quicker and the easier will he be able to master the whole range of the occult. This is true for two distinct reasons. One is that all life is constantly being influenced by unseen currents of energy radiated by the planets. Consequently, the precise effect of any other occult force at any given time cannot be known unless the power of planetary currents to modify its influence also be taken into account. The other reason is that through a peculiar sympathy that pervades all Nature, and the fact that Nature tends to express similar qualities in numerous octaves, when the planetary affinity of an object is known—it being but the expression of the same quality on one octave that the planet expresses on another octave of Nature’s scale—this planetary rulership, as it is called, affords a true index to otherwise unknown attributes of the object. Thus through their relationship to the orbs above we easily learn the occult properties of things we otherwise might never know. Astrology, therefore, is the golden key that unlocks the mysteries. It is the most perfect instrument in existence, I am convinced, for the interpretation of man’s true relation to the universe and to God. And as a religion is what man believes to be his relation to the universe and to God, when rightly understood, there can be no more perfect religion than the Religion of the Stars.

Now right here is where the student proves himself liberal-minded or a bigot. He may recoil upon his egotism and declare he knows he has a free-will and that the stars have no power to influence him. Yet while agreeing with him in the matter of free will, for astrology does not imply fatality, I must point out that the question of whether he is influenced by streams of energy from the planets impinging upon his astral body can be decided, as can any scientific fact, only by experimental evidence. In spite of educational prejudice, or preconception, if he will put his opinions to the test, and before passing final judgment learn to erect a chart and judge it according to the rules of the science, he will then indicate a true scientific spirit. But many are afraid to put their ideas to the test. They are so self-opinionated they will not investigate anything with which they are not already familiar. They pass sentence without trial, preferring to remain in the rut of error rather than take the trouble to determine the correctness of their opinions. Such an attitude is inexcusable and leads to stagnation. To condemn a subject without examination is bigotry. And such bigotry is equaled in its folly only by many prevalent mystical notions that anyone of average intelligence who takes the pains to investigate carefully can quickly and completely disprove. If it apparently does not seem reasonable that streams of unseen energy radiated by the planets affect human life and destiny, let us consider that listening to an opera by radio also seems unreasonable. To be sure, nothing seems more unreasonable than life itself; and scientists have puzzled over it centuries without offering any adequate explanation of it. Yet it exists. And the only way to determine if the planets influence human life is to experiment with them. Any person of average intelligence can in a short time, and at trifling expense for tables of the positions of the planets—those for one year being called an Ephemeris—for various years, learn to set up a map showing the positions of the planets at the time of birth of each of his friends and relatives. Such a map is called a horoscope. From examining such charts it will be apparent very shortly that persons born near noon, when the sun is overhead, have great ambition and ultimately rise to a position of prominence in the particular environment in which they move. It will quickly be recognized that persons born just before sunrise also have a power to rise in the world, in these cases through personal effort, and they continue the struggle to rise as long as life lasts. Then the next step in the investigation will be convincing that any person born when the planet Mars is rising on the eastern horizon is aggressive and warlike; but if Saturn is there instead, the person is careful and cautious. Still more advanced experiments, in which the movements of the planets after birth are calculated, will show that special after-birth positions, called progressed aspects, coincide with specific events in the life, and that from progressed aspects the time and characteristics of events can, within rather narrow limits, be predicted. This is not fatality, it is merely the ability to predict by astronomical calculations when certain streams of energy will fall upon the person’s astral body in such a way as to give unusual activity to certain thought-cells within the person’s unconscious mind. The person, if aware of the currents reaching him from the planets, does not need to

act in the manner usually indicated. But if unaware of the influence, the thought-cells thus stimulated lead him to fulfill the prediction. Someone may now interpose the objection that astrologers still use the geocentric positions of the planets, but that astronomers have long ago abandoned geocentric astronomy. This is a misconception, for every astrologer knows that the sun is the center of the Solar System. So does the astronomer, yet when he wishes to calculate where the shadow of an eclipse will fall upon the earth, or when he wishes to determine the moment a star will cross the meridian, he does not calculate these positions in reference to the sun as a center, but in reference to some particular point on the earth. Likewise the mariner does not calculate the position of a star with reference to the sun as a center to find his position at sea. He must know the position of the star in relation to the earth, and to some definite spot on the earth, at some particular interval of time. So even as the light of the star that enables the mariner to find his position at sea comes to the earth from a given angle at a given time, making his calculations possible, likewise the energies from the planets that influence life reach the earth from given directions at given times. And it is the direction from which these energies are received on the earth, and the manner in which they converge and combine on earth, that determines their influence upon earthly life and destiny. It is true that astrologers sometimes fail in their predictions; but when the published report of one of the largest and best equipped hospitals in the land shows that in diagnosing disease 53 per cent of its diagnoses, as shown by hospital records, have been wrong, we should be somewhat lenient with astrologers. (Dr. Richard Cabot says of the findings of the Massachusetts General Hospital Clinic, where precision is carried to the nth degree, that post mortem examination proves that in forty-seven per cent the diagnosis of the clinic is correct.—William Howard Hay, M.D., in Progress, for September, 1923.) Architects also make blunders at times, and chemists sometimes fail in their analyses and in their synthetic processes. Even astronomers occasionally err in their calculations. The fault in each of these cases is not so much the fault of the science as the fallibility of those employing it. None of the sciences is yet in a perfected state, but with the same amount of critical investigation astrology will rival, I am persuaded, other sciences in the precision of its results.

Nature of Planetary Influences —Having, I hope, made it plain that the rules of astrological practice are independent of any theory, and that their accuracy should be determined by observation, let us next inquire into the probable manner in which planetary positions indicate the character at birth, and afterward by giving new energy to certain thought-cells, have an influence over the life.

To start with, we know that the sun is a giant electromagnet radiating lines of energy into space, and that these lines of energy are cut by the various planets revolving around the sun much as the armatures of a dynamo, as commonly installed in our power plants, cut the lines of energy radiated by the electromagnet at the center. I quote from an article by Edgar Lucian Larkin, director of Mt. Lowe Observatory, published in the spring of 1923: The astronomers at the Mt. Wilson Observatory made a great discovery with their new delicate magnetometers, that rotating sun spots are surrounded by an electromagnetic field of force, and magnetic lines extend to space. This is an important fact in Nature. A dynamo is a rotating metallic mass in an electromagnetic field of force between poles. Then the earth is an armature, since it contains metals and is in rapid rotation. The great physicist, Tyndall, many years ago indicated how dependent upon the sun are most mechanical actions, chemical changes, and other manifestations of power on the surface of the earth. And to this conception, investigators into the occult have added the assurance that whatever of a mental and spiritual nature is expressed on earth also derives its energy from the sun. The sun, then, should be regarded as sending forth not only light, radiant heat, electromagnetic energy, and exerting the power of gravitation, but also as radiating still finer energies through astral and spiritual substances which when expressed manifest as mental and moral attributes. In fact, whatever energies exist upon the earth, we may be sure they were chiefly derived from the sun. The boundless regions of space undoubtedly are fields of energy; for thousands of universes other than our own, with all its countless hordes of suns and systems, are known to be rushing through it with an average speed, so astronomers say, of 480 miles per second. These universes, over a million of which are known to exist, have long been recognized as Spiral Nebulae, and they certainly radiate energies other than the light by which they are seen. Our universe, known as the Galaxy, or Milky Way, also is traveling at a distance of 100,000 to 1,000,000 light-years from the other known universes. (Light travels 186,284 miles per second, according to 1942 findings, and one light-year is the distance light travels in one year.) And while there are stars in our universe that move with much greater speed, and some that move slower, the more than a billion suns comprising our universe have a usual speed among themselves of from 8 to 21 miles per second. Our sun, carrying with it the earth and other planets of the Solar System, travels with a speed of about 121 2 miles per second; and the earth on which we live moves in its orbit around the sun at the rate of 181 2 miles per second. These figures, of course, stagger the imagination. But I have taken them from the recent reports of well recognized astronomers for the purpose of indicating that the heavenly bodies are moving with great speed, and that, as we know through the very fact of being able to see them, they are each radiating energy. Therefore, as they move, each in its appointed path, they cut fields of energy set up by the other moving suns and universes.

This being the case we may regard our sun as a great step-down transformer. Our earth and the other planets probably are not suitably constituted for handling the high frequencies that abound in the path of the sun. We are most of us aware that the voltage of electricity as it comes from a power-house to be carried any distance is too high to be used in the ordinary electric appliances. It is necessary to install transformers to lower the voltage before the current is permitted to flow over the lighting system or common power wires. So the sun may be looked upon, not merely as a dynamo, but as a transformer of the high-tension energies of space, stepping them down to such frequencies that they set up a new field of energy about the sun. The planets revolving about the sun in elliptical paths cut the energy field of the sun. This is not an electromagnetic field of energy only, but also an astral energy field and a spiritual energy field. And the planets cutting this huge energy field in turn become transformers and transmitters of energy. That is, each being of different chemical composition and different density of material, they each are adapted to picking up energies and stepping them down to certain other frequencies and radiating these into space. In this manner, similar in principle to that which may be observed in modern electrical appliances, the energies of space are gathered up by the sun and again radiated. Then the planets gather up this energy, and each giving it a special trend, again radiate it into space. Thus it reaches the earth and man from the particular direction occupied by the planets at the time, and endowed with the particular attributes imparted to it by each. As no one up to the present time has been able to explain in a thoroughly satisfactory manner just what light, magnetism and electricity are, it would be premature for me to try to explain just what the astral light is. But this energy by which the influence of the planets is transmitted to the earth is seen by clairvoyants as a peculiar light. It varies in color and luminosity even as the sunlight does, and seems to be the all-pervading medium of vision for those who have left the physical plane and now live in the adjacent astral realms. As physical science is in heated debate as to how light and other electromagnetic energies traverse space, we need not be too positive as to the nature of the vibrations that transmit energy from the planets to the astral body of man and other things; but we need not remain in doubt that such energies do reach and influence all things upon the earth. For this is a matter easily ascertained by experiment. Then again, if I am asked why planetary influence is ranged so that there are seven distinct kinds of influence, one kind being transmitted by each of the seven planets more anciently known, and the more recently discovered planets Uranus, Neptune and Pluto transmitting an influence that is the octave expression of Mercury, Venus and the Moon, I can only answer it is because the septenary division is the one mostly adhered to by Nature. Why is it there are seven tones in music, the eighth being a higher expression of the first? Why does the light that comes from the sun, when passed through a prism, or as seen in a rainbow, dissolve itself into seven distinct

colors? Why is it that the 92 chemical elements also tend to follow the same septenary law, the atomic number being determined by the number of electrons revolving about the nucleus of an atom, given multiples of such electrons expressing similar qualities on lower and higher octaves, as witnessed in bromine, iodine, chlorine and fluorine, which each express qualities common to all, but with greater or less activity? The impulses and thoughts of man, likewise, are susceptible to a grouping in which there are seven well marked families, and in which three of the families have expressions on a higher octave which gives them additional characteristics. Therefore, even as in other departments of Nature, so we observe in planetary influences also, a definite grouping of qualities. We find the same quality that is expressed by the influence of a planet upon human life to be expressed in sound by a certain musical tone, to be expressed in color by a certain hue, to be expressed among minerals by a certain metal, to be expressed among stones by a certain gem, to be expressed among numbers and letters by certain of each, to be expressed among human thoughts by a definite group, and among peoples by particular nations. In other words, the same quality of energy expresses in all these and many other domains of existence, but in each case the expression belongs to a given octave.

1. The Sun, as directly affecting life upon the earth, radiates those frequencies of astral light that produce a dignified and lifegiving influence. It is the same quality that expresses in terms of ordinary light as the color Orange. It expresses in sound as the tone D, and in human thought as Power. 2. The Moon, cutting the field of energy set up by the sun, and the field also due to the earth, is so composed that the wave-lengths and frequencies it transmits into space exert an influence that is plastic and receptive. It is the same quality that expresses in terms of color as the Green ray of the solar spectrum. It expresses in sound as the tone F, and in human thought as Domesticity. 3. The planet Mercury, acting as a transformer and transmitter of energy, radiates an influence that is sharp, active, changeable and clever. It is the same quality that expresses in color as Violet. It expresses in sound as the tone B, and in human thought as Intelligence. 4. Venus transforms the solar energies to a different rate of vibration. Her influence is clinging and submissive. It is the love quality which expresses in color as the Yellow ray. In sound it expresses as the tone E, and in human thought as Sociability. 5. The energies radiated by the sun when gathered up and transformed to a different rate by the planet Mars exert an influence energetic and combative. It is the same quality that expresses in color as Red. In sound it is the tone C, and in human thought Aggression. 6. Jupiter, largest of all the planets, transmits an influence that is cheerful and beneficent. It is the same quality that expresses in color as the Indigo ray of the solar

spectrum. It expresses in sound as the tone A, and in human thought as Religion. 7. Saturn, the planet with the rings around it, transforms the energies it receives into such wavelengths and frequencies that they exert an influence that is cold and reflective. It is the same quality that expresses in color as Blue. In sound it expresses as the tone G, and in human thought as Safety. 8. Uranus is merely the higher octave of Mercury, transmitting an influence original and disruptive. It is a quality expressed in color by all combined into a dazzling white. Its tones are above the physical, such as the astral chimes often heard by psychics. It expresses in human thought as Individuality. 9. Neptune is the octave of Venus, and transmits an influence visionary and idealistic. It is a quality expressed by iridescence, in which colors glint and change and flow one into another. Its tones are likewise above the physical, combining as the music of the spheres, and in human thought the same quality expresses as the Utopian. 10. Pluto is the octave of the Moon, transmitting an influence that is forceful and compelling. The domestic impulses are expanded to embrace a larger group. It is a quality expressed by ultraviolet or infrared in color, and by either harmony or discord of tones. In human thought it expresses as Universal Welfare.

Signs Act As Sounding Boards —As an instrument affects the tone sounded on it, it should also be expected that the tone quality of a given planetary influence is greatly affected by the astral conditions of the particular portion of the heavens occupied by the planet at the time the note is sounded. We are well aware, for instance, that the effect upon the ear of the tone C is much different when the tone emanates from a cello than when it emanates from a calliope. Due to the field of energy of the combined sun and earth the astral vibrations received from the planets when in one part of the heavens and those received when in a different part of the heavens, although always the same in pitch, are different in tone quality. That is, they are sent from various sounding boards. Observation proves that the path in which the sun and planets apparently move about the earth is divided into twelve distinct sounding boards, or instruments, for astral tones. This path in which the sun and planets apparently travel is called the Zodiac. It commences, due to the polarity of the earth in relation to the sun, at that portion of the sky where the sun crosses the celestial equator from the south to the north in spring each year. The north and south hemispheres of the earth, as indicated by the magnetic needle, are of opposite polarity, and where the sun apparently crosses from one polarity of the earth to the other in coming north is where the zodiac begins. This zodiac is divided into twelve equal sections, called signs of the zodiac. Each sign, or section, of the zodiac is named after a particular constellation of stars which

pictures its influence, but which does not coincide with it either in location or extent. As each sign of the zodiac has its own quality as a sounding board from which planetary tones may be sent to earth, it follows that the influence of a planet when in one zodiacal sign is not the same as when in another zodiacal sign. The planet Mars, for instance, when in the sign Aries has a pleasing quality like the tone C sounded on a cornet, but when in the sign Cancer the same tone is displeasing like the tone C sounded on an old tin can. This tone quality as influencing life on earth has been determined by careful observation for each planet when in each sign.

Houses Influence Volume and Show Department of Life Affected —But besides the quality of a tone we must also take into consideration the acoustic conditions where the tone is heard. Due to these conditions, in some great auditoriums it is easy for the slightest tone to be distinctly heard, and in other halls a tone does not carry, or is reflected from walls and ceilings in such manner as to produce a confusion of sounds. Of this public speakers are well aware. And in like manner the astral vibrations reaching any particular point on the earth are subject to the conditions of the environment in which they are received. The earth and its atmosphere have an astral counterpart, through which astral vibrations must make their way to reach any point on the earth’s surface. When these rays come from directly overhead they have less astral substance to traverse, and when they come from other directions they have more in varying degree. The surface of the earth, too, is rotating at the equator at the rate of over one thousand miles an hour, which evidently has an influence upon the field of energy about the earth, which again must have an influence upon any astral waves reaching the earth’s surface at a given point. So we find that the direction from which the astral vibrations of the planets are received, with regard to that point on the earth where received, has an influence upon both the volume and the trend of their influence. This variation in the volume of a planet’s energy that actually reaches the spot, and the particular trend that is given to it, may be accurately mapped by a circle divided into twelve equal sections called Mundane Houses. The circle represents a line around the earth to the east with the observer at the center. A horizontal line across the circle represents a line passing from the eastern to the western horizon. A vertical line through the circle represents a line from zenith to nadir. Each of the four quadrants thus mapped then may be divided into three equal sections by other lines radiating from the center. And it is found, and may be experimentally verified, that the volume of energy received from a planet when in the section of the sky mapped by one of these Mundane Houses is not the same, nor has it an influence upon the same department of life, as when received from some section of the sky mapped by a different Mundane House.

Aspects Indicate Fortune or Misfortune —We now have three different factors under consideration, all pertaining to the manner in which the planets affect life upon the earth: 1. The pitch, or tone, of the astral vibration radiated by a planet. 2. The tone quality, or resonance, given to the astral vibration radiated by a planet by the particular zodiacal sign which acts as a sounding board from which it is sounded. 3. The acoustic condition of the auditorium, the point on earth where the astral vibration has an influence, which determines the volume of energy received, and the particular department of life it most influences. And there is yet another consideration before we have spread before us all the more important factors of astrological influence. 4. The manner in which each tone harmonizes or discords with each and all other tones reaching the same spot. We are doubtless all familiar with the formation of small whirlpools, so frequently to be seen in large numbers at time of high water in our streams. Currents of water meet at just such angles of convergence that they whirl with the proper velocity to form an independent entity, which endures as such for some period of time amid the boiling, seething flood about it. A funnel-shaped hole in the stream is observed, the waters around it forming a rotating wall. Something has been constructed in the surface of the raging torrent that did not before exist. It has properties quite distinct from any other part of the stream. But currents of water meeting under different conditions, from an angle, let us say, that is more obtuse do not form any such entity. They merely roll and toss and foam, as they tumble along, without forming anything distinct and apart from the general current of the stream. Those of us who have lived on the desert are also familiar with whirling dust columns. Currents of air meeting at just the proper angle form a rotating air column that sucks up sand and dust, and sometimes larger things, the column of whirling sand reaching from earth to sky, moving off across the desert as an entity possessing properties quite apart from the surrounding atmosphere. There are also stronger winds on the desert that give rise to sand storms, but these have not the properties of the whirling columns. Waterspouts and tornadoes are less familiar to most of us, yet they also present an instructive lesson on how currents of air meeting at the proper angle and velocity become agents of terrific power. Further, light waves under certain circumstances may be brought together in such a manner as to produce, not more light, but less light. This interference of certain light waves with others gives rise to the dark lines of the spectrum. The waves so combine as to cancel each other’s motion. Now, therefore, with these familiar illustrations of water, air and light currents acquiring distinctive properties due to the manner in which they join, we need not be surprised to learn that astral currents when they converge at certain angles possess

distinctive properties. And even as careful study of water currents indicates the conditions under which whirlpools form, so also careful observation has established the conditions under which the astral currents from the planets meet to acquire certain definite influences. Whirlwinds all do not have the same properties. They vary greatly in height, in area, and in movement. Neither do astral currents when they join in such a manner as to acquire distinctive properties, express always the same characteristics. In fact, there are ten different kinds of astral whirls known, each formed by a distinct angle of meeting, and expressing distinctive characteristics. These astral whirls are not produced by the meeting of the rays of the planets from all angles. They are formed only when the planetary rays meet at definite angles, which have been learned through observation. When the angle at which the astral vibrations from two planets meet is such as to form a definite condition, comparable to a whirlwind, or to a rapids in a river, or to the undertow on an ocean beach, this angle is called an Aspect. In all, then, there are ten aspects, or definite angles at which planetary rays meet to exert a definite influence. The disturbance in the astral streams when they meet from certain angles is, like a cyclone, very violent and destructive. When they meet from other angles the result is the formation of energies that tend to bind together and build up the astral organisms that they contact. These energies are such that they may be constructively utilized by the astral forms receiving them. But other energies, formed by astral currents meeting at other angles, exhibit an explosive tendency when contacting astral forms. Experience teaches that astral currents from the planets meeting at a right angle, one-half a right angle, one and one-half a right angle, and twice a right angle, each has a disintegrative, or destructive, influence. A right angle, of course, is ninety degrees, and the aspect formed by planetary rays meeting at a right angle is called a Square. When planetary rays meet at an angle of one hundred and twenty degrees the aspect is called a Trine. And experience shows that when planetary rays converge at a trine, one-half a trine, or one-fourth a trine, each aspect, having an influence peculiar to itself, the influence is distinctly integrative and constructive. The other three aspects recognized—when two planets are in the same degree of the zodiac, when two planets are in the same degree of declination, and when two planets are one hundred and fifty degrees apart—do not seem integrative or disintegrative in themselves, but depend for their constructive or destructive attributes upon the tone and quality of the planetary streams they combine. Now the question arises, why it is that all things in the same vicinity are not affected by the planetary streams of energy that converge there in the same way? Before answering this I will ask counter questions. Why is it that when the tone C is sounded in a room where there is a piano, the C string in the piano responds with a sound, and the other strings remain silent? And why is it, listening to a radio, that it is possible to

hear a concert given at a distant place, yet not hear other concerts that are being broadcast from the same place using different frequencies? It is because vibrations strike a sympathetic response from, and thus influence, other things having a similar vibratory key. The astral body of man, and the astral forms of things, contain centers of energy of the same key as each of the planets. But in one person or thing the center of energy keyed to one planet may be so small in volume as to be capable of almost no response, while the center of energy keyed to another planetary influence may be so large that it is constantly sounding a response to the influence of that planet. All persons and things sound a response, transmitting the influence of all the planets in some small degree. But usually the center of energy that transmits the astral vibration of some one planet is more prominent than the centers of energy that respond to those of the other planets. And when it has been determined which planetary influence the person or thing responds to most strongly, the person or thing is said to be Ruled by that planet.

Diverse Functions of Astral Vibrations —It will now be seen that astral vibration is the means by which energy is communicated from one astral body to another. By it the clairvoyant sees events happening at a great distance, or in the past or in the future. By it tones are carried to the astral ear, giving rise to clairaudience. Events and environment impress their influence upon the astral forms of all things, and these influences being constantly radiated are carried by them to a sensitive person who thus psychometrizes the object. Thoughts are carried from one part of the universe to another by astral vibrations from the living to the dead, and from the dead to the living. Also it is the means by which the planets each send a special grade of energy to the earth; and each reaching the earth from a certain sign of the zodiac possesses a specific tone quality; and reaching the thing or person from a given direction, or mundane house, has a special volume and trend; and converging with other planetary rays at given angles results in a definite constructive or destructive influence. Thus does astral vibration underlie all occult manifestation.

Doctrine of Nativities

Chapter 4 Doctrine of Nativities NOW that it has been shown that astral vibrations from the planets have such an important and far-reaching influence upon all life, the next step is to indicate more precisely how these vibrations affect humanity. Yet the reader should not be given the impression that the destiny of the soul commences at its birth into human life, and that planetary influences operating at this birth are determined by chance. Therefore, it seems advisable first to outline the old Hermetic teachings in regard to the soul. If the old Hermetic Law of Correspondences holds true—"As it is below, so it is above; as on the earth, so in the sky"—then not only the astral world, but the spiritual world, the angelic world, and the celestial world, are subject to the same seven-fold division as the physical world. In other words, the things and entities of these worlds are, even as the things and entities of earth, subject to planetary rulership. Of course, in the higher worlds the vibrations are transmitted by finer substances than the astral, but nevertheless, the entities of these realms belong to definite planetary families. All those things on any plane that are ruled by a certain planet —transmit that planet’s influence more freely than any other—are said to belong to its planetary family. Souls are no exception to this, and at the moment of differentiation in the higher realms each belongs to a certain planetary family. I may not here speak of the angelic parenthood of souls or of the circumstances surrounding their first existence as differentiated entities. These things are explained in Course 2, Astrological Signatures. I may here mention, however, that at its first existence as a soul it is endowed with a definite polarity, or quality. After its differentiation the life-impulse —that impulse which we observe causing all forms of life to struggle to live—carries the soul down through fleeting forms in the lower spiritual world, down through other fleeting and elemental forms in the astral world, and finally enables it to incarnate in the mineral realm of a planet. Do not think that the rocks and metals are devoid of life. Professor Chunder Bose1, through extensive experiments, has demonstrated that metals, for instance, are sensitive, may be put to sleep, may be intoxicated, or may be killed. The difference between their sensitiveness and that of higher forms of life is one of degree, due to less complex organization. The idea that I wish to convey here, however, is not

merely that rocks and grass and trees as well as animals are endowed with souls, but that the soul evolves through these different forms.

The Astral Body Is Built of Stellar Cells and Stellar Structures —In its descent to incarnate in the mineral, and in its ascent through innumerable lower forms of physical life, the soul has experiences of different kinds. The awareness and emotions accompanying these experiences build thought-elements into the high-velocity, or stellar, body. Through other experiences these thought-elements become organized as stellar cells, and these in turn into dynamic stellar structures. Thoughts, in the sense I here use the term, embrace every form of consciousness and include the sensations felt by even the lowest forms of life. All life-forms react to environment through an awareness which builds mental elements into their finer forms. And a birth-chart—even the birth-chart of a primitive creature—is a map of the character, that is, of the thought-organizations of the finer form, as these have been constructed up to the moment of physical birth. Living physical matter is composed of protoplasm, which is a combination of chemical elements. And the inner-plane, astral or stellar body of every living creature is composed of psychoplasm, formed of thought-elements in various kinds of combinations. The physical body is built of cells of protoplasm and their secretions; and the astral body, wherein resides the soul, or character, or unconscious mind, as it is variously called, is built of thought-cells, or stellar-cells, as they are also termed. These stellar-cells are not all alike; but are composed of thought-elements of various kinds and in different proportions. They, in turn, enter into the formation of stellar structures, just as the physical cells are organized into the bony structure, the muscular structure, the nervous structure, etc., of the physical body. Due to its original Polarity, the soul, through the Law of Affinity—the Law that Like attracts Like—builds a form of similar polarity. Its experiences in this form add thought-elements and thought-cells to its astral body. Therefore, as a result of living for a time in this form it possesses qualities that it did not have before. And these qualities, after it has passed through a period of assimilation on the astral plane, cause it to be attracted to, and enable it to mold and function in, an organism of more complex structure. The soul, then, after it starts on its pilgrimage to matter and back to spirit again, at every step of its journey is governed by the Law of Affinity. That is, the kind of an external form it is attracted to on the physical plane depends upon the thought-organization (thought signifying any type of consciousness) of its astral form. The thought-organization of its astral form depends upon the various

experiences it has previously had, each adding thought-elements and aiding to organize definite thought-cells and thought structures in the astral form. And these thought-cells and thought structures, which in reality are stored up experiences gained in other forms, give it the ability to handle the life processes, and thus build about it the new and more complex body to which it is now attracted. The soul accomplishes its evolution, therefore, by being attracted to one form, dwelling for a time in it and undergoing certain experiences, then repelling this form and passing to the astral world. We speak of this repelling of the physical form and passing to the astral plane as death. Then on the astral plane there is a period of existence during which other experiences are added, and the physical experiences are assimilated and still further organized. These assimilated experiences—derived from both the physical world and the astral world—persisting as stellar-cells and stellar structures in the astral body, give it the ability when cyclic law again attracts it to earth to attach itself to the forming crystal, the spore, the divided cell, or the fertilized seed that forms the physical conditions for the growth of a new physical entity. These experiences in directing the life processes that molded some simpler form in the past, also give it the unconscious, or astral, intelligence which enables it to organize about itself, or grow, the more complex life-form which it now animates. I speak of intelligence advisedly. We are all too apt to take for granted the myriad wonders performed by the plants and insects and animals about us. To be sure, the intelligence they display is not on a level with that exercised by humanity. Yet from the same soil and air one plant will subtract, as in the case of the common red clover, the material to build a head of long-tubed flowers, painting them rose and purple as flaming advertisements to the bumble bees upon which the fertilization and consequent life of the species depends; while another plant subtracts the material, as in the case of the common white sage, for a shrub whose foliage is mostly white, instead of green and whose flowers are white with very short tubes, easily accessible to the honey bees, and so exposed as to attract them, and thus use them as carriers of the fertilizing pollen. Plants also are far more sensitive than is usually supposed. They possess energy very similar to the nerve currents of higher animal life. The difference between the sense of feelings in plants and that in animals is one of degree. This has been adequately and scientifically demonstrated by Professor Chunder Bose 2. Economic problems that still perplex humanity, such as the division of labor, have been solved by the ants and the bees. The orb weaver spider thoroughly tests his base line, then produces radial lines that are as accurately spaced as if drawn by a human architect. The oriole builds a hanging basket nest that any basket-maker might envy, and the wasps here in California anticipate cold storage. They sting spiders in such a manner as to paralyze them without producing death, and with them they fill the nests in which they lay their eggs, that the young may have fresh meat to eat during the larval stage. A thousand other instances of the intelligence of plants and animals might be cited. We may call it instinct if we wish, but this instinct is the expression of

an intelligent adaptation of a means to an end. Neither does this instinct spring into existence spontaneously. It is the result of experiences which are added to the thought-cells of the astral body. The organization of its astral form is responsible for the soul being attracted to the species of life which it is to animate. The physical sperm and germ, or cell-life, that are the commencement of the new physical form, also have an astral counterpart. And through the thought-cells associated with the genes—those portions of the reproductive cell handed down from generation to generation—race characteristics add their experiences, or mental elements, to the astral body of the entity that uses these cells as a physical basis of life. Thus certain race experiences are communicated to the astral body of each entity incarnating in the species. The entity cannot incarnate in the species, however, until it has had such experiences in lower forms of life as will give it the unconscious, or astral, intelligence to build up the new physical form it is to occupy. Even the food of the higher forms of life has had enough experience in cell-building that it more readily and intelligently performs that function again. Bacteria are the lowest forms of life above the minerals, and certain bacteria can draw their sustenance directly from inorganic minerals. Plant life does this with greater difficulty, and the nitrates generated by bacteria, and the humus—decomposed organic life—in the soil are a great aid to thrifty growth. This is because the astral counterparts of such organic products have already had some experience with life processes, and therefore the more readily perform these functions. For this reason it is impractical for chemists to make food. The chemist can make bread that contains just the correct amount of each chemical element. But if this bread is to sustain life, in some manner these elements must be given the intelligence usually acquired through the experience of growth. They must be forced at once from the kindergarten, as it were, to high-school intelligence.

Each Cell Has a Soul —Each cell is an entity, and possesses an intelligence of its own. It may thus be said to be the expression of the soul. It has recently been estimated that there are about as many cells in the human body as there are suns in our galaxy—possibly 40,000,000,000. However, to bring our comparison nearer home, let us say there are 180,000,000 people in the United States. Now each person in the United States has a soul, and lives his own life. The United States forms the opportunity for him to live and evolve such qualities as he can. Likewise the physical body of man affords the opportunity for its numerous population of cell-life to undergo evolution. The President of the United States governs the inhabitants of the United States in much the same manner that the soul of man governs the cell life comprising his body. And as the mind of the President is not the aggregate of the 180,000,000 minds he governs, neither is the soul of man the aggregate of the minds of the cells comprising

his body. And were the comparison drawn still closer, the soul of man would be likened to an imperial ruler to whom the subject cells should give unquestioning obedience. The reproductive cells which unite to furnish the physical conditions by which a human soul may build about itself a physical body, each may be said to have a soul. But the souls, or intelligences stored in the astral forms of these reproductive cells are, like other cell life, undergoing their own evolution, and they do not become the soul of the child. The soul of the incarnating child has its own astral form, in which are stored as organizations of stellar-cells, all the experiences of its past. The union of the sperm and germ furnish the conditions for it to become attached to the physical cells, and through cell division to build up about it a human form. The heredity genes in these reproductive cells form the physical link by which race and family characteristics, stored up in the stellar cells of their astral counterparts, are transmitted to the astral body of the child. These race and family characteristics are experiences which are handed on from generation to generation, even as human traditions are passed from one to another by word of mouth. They are thus acquired by the incarnating soul through mental experience. They are experiences derived through the astral rather than through the physical. But as we shall later discern, experiences coming from the astral plane are quite as effective as those coming from the physical. The soul that incarnates in human form has evolved up through innumerable lower forms of life, at each step gaining new experiences that enable it to be attracted to, and more or less successfully build about itself, a higher form. It now, along with other souls, exists on the astral plane. Whenever there is a ripened ovule in the female organism, one of the conditions is fulfilled for attracting a soul from the astral plane. The intense emotions of the sexual union raise the parents’ vibrations to a state where they unconsciously are closely in touch with the astral plane. They actually attract entities from the astral plane to them at this time that correspond to the plane of their desires and emotions and the harmony or discord between them. They contact energies at this time that they do not at any other, which makes it exceedingly important that the motives be lofty and pure. This astral plane, inhabited as it is by innumerable entities and forms of life, is not away off somewhere in space. It is all about us, and it requires but the proper conditions to be contacted at any time. Observation indicates, however, that astral substance does not communicate motion directly to physical substance. The difference in velocity between the two planes seems to be too great for such direct transmission. But electromagnetism, whose velocity seems to lie between them, performs the function of transmitting energy from the physical to the astral, and from the astral to the physical. To be able to affect physical substance, an astral entity must utilize electromagnetic energy that already is associated with physical substance. Certain persons emanate electromagnetic energy in large volume, and in such a form that it can be used to

transmit astral motions to atomic matter. Astral entities then use this electromagnetic energy for the production of supernormal physical phenomena. And the person furnishing the excess of electromagnetic energy is called a Medium. It is this electromagnetic energy that constitutes the vital principle of all physical life. When associated with minerals it is called Mineral Magnetism. As the vital element in vegetable life, binding together the thought-cells and the physical cells and furnishing the motive power for the various vegetative functions, it is known as Vegetable Magnetism. In the animal kingdom it binds together the astral and the physical body, constitutes the vital energy, and is known as Animal Magnetism. In man it performs a like function, and is known as Personal Magnetism. Its quality depends upon the organization of the physical life it vitalizes. It persists only so long as the astral counterpart and the physical are held together, forming the means by which energy is conveyed from one to the other. At the death of the organism this electromagnetic counterpart, or electromagnetic organization, quickly dissipates as the physical particles disintegrate. Now, nerve currents are electric energies. And when the intense vibrations of sexual union create an electromagnetic vortex, this also creates a vortex in astral substance, and the field of force so created, if there is a ripened ovule in the female organism, attracts the soul of a child of corresponding vibration. That is, the souls on the astral plane, that have evolved through the various lower forms of life to a point where they are now ready for human incarnation, vary as greatly in quality as do the people of the world which they become. This variance is due to their having had a different polarity at differentiation, which in the course of evolution attracted them to widely different experiences, and these divergent experiences organized different thought-cells in their astral bodies. From the cosmic standpoint such variety seems necessary, for if all had the same experiences, all would become fitted for the same task in cosmic construction, and it seems that cosmic needs are such as to require souls whose educations bring out a wide variety of talents. But however that may be, the astral bodies of different souls have been differently organized through experiences, and the vibrations of the parents at the time of union attracts a soul whose astral body corresponds in vibratory rate to the vibrations set in motion by the parents. Even should there be no physical union of the parents—for the astral plane is ever ready to utilize whatever conditions permit the physical incarnation of the life-forms which crowd it—if conception takes place, it is the vibratory rates of the parents, imparted to the sperm and germ, that determine the type of soul which is able to become attached to the fertilized cell. If the general plane of the parents’ thoughts are low, and particularly if they are on a low plane during union, the soul attracted will be of corresponding low moral bias. If their love vibrations are exalted, and the general level of their thoughts and aspirations are high, a soul of high spiritual qualities will be attracted. The mental abilities of the soul attracted, as distinct from the moral, depend more upon the intensity of the union. And the physical strength and vitality depend more upon the

harmony between the parents. The soul thus attracted is magnetically attached at the climax of the union to the physical ovule through the electromagnetic field then formed. The positive electric energies which are the foundation of the future child’s vitality are furnished by the father. They are strong or weak as he is or is not virile and intense at the time of union. The receptive magnetic energies which are the foundation of the future child’s constitution and general health are furnished by the mother. They are strong or weak as she is, or is not, virile and intense at the time of union. Upon the harmony between the parents, and the balance in intensity, depend the physical balance and in a measure the general success and happiness of the future child. That is, any discord or lack of balance between the parents in general, and especially at the time of union, will attract a soul in whose astral form are similar qualities. And these discordant thought-cells in its astral body will during life attract inharmony in environment and inharmonious events. Did parents but more fully understand the importance of complete harmony between them, certain souls now born in human form would be compelled to evolve higher upon the astral plane before incarnating, and there would be fewer children born with improper equipment for life. When conception takes place the astral form of the soul becomes permanently attached to the united sperm and germ. The electromagnetic energy furnished by the father becomes the vital force, and that furnished by the mother becomes the magnetic force, and together they form the electromagnetic form. Through the medium of this electromagnetic energy the astral form attracts the physical particles in the process of growth in such a manner as nearly as possible to build a physical counterpart of the astral form. The astral form is the mold which the physical particles strive to fill in detail, even as hot metal will take the form of the mold into which it is poured. In so far as the physical materials at hand will permit, the physical body grows into an exact likeness of the astral body. The child, during the period of gestation, has entered an environment largely influenced by the thoughts and feelings of the mother. Both the physical and the astral bodies of mother and child are closely associated. There is a constant exchange of energies between them. As a consequence mothers frequently notice that their natures and dispositions change markedly during pregnancy. This is due to the astral vibrations of the child communicating themselves to the mother. If there is a marked discord between the astral makeup of the mother and the child, she will suffer from this discord. In this case the discord may not belong either to the mother or to the child except that their association, due to difference in vibratory rates in their astral bodies, sets up discord. But of far more importance than the temporary influence of the child upon the disposition of the mother is the mother’s influence upon the unborn child. The child’s astral form at this stage is unusually plastic and receptive to vibrations. Thus it is that cases are known in which the mother kept the image of a loved one in her mind during

gestation, and the child when born resembled in features this loved one rather than the father or the mother. A sudden strong desire during pregnancy, or a sudden fright, sometimes results in a birthmark more or less resembling the object causing it. Such fright, when extreme, has been known to deform the offspring. In this intimate relation between mother and child during pregnancy the mother has a wonderful power for good. Her thoughts, her emotions, and her desires are the environment in which the child is living. They communicate rates of motion to its astral form, modifying the thought organizations already there. Upon the thought organization of the astral form, thus modified by the mother’s influence, depends the character of the child when born and the events of its life. It is not necessary here to enter into a discussion of the Prenatal Epoch, as the theory of the relation between the time of conception and the time of birth is called, for this is treated in Course 10-1, Progressing the Horoscope, Chapter 8. Nevertheless, it should be pointed out that gestation is under astrological law, and that the child will not be born and live until the astral vibrations at that place set up by planetary positions correspond in pitch, tone, harmony and discord with the astral vibrations of the child then born. It is not to be supposed that this vibratory correspondence is so strict as to allow no latitude. For instance, in tone, the vibrations between certain limits all are said to produce middle C. The color red, likewise, is not a set number of vibrations per second, but those vibrations within a certain range. In the case of birth, however, if the difference between the vibrations of the astral body and those of the planetary influences at the time of birth are extensive, the child suffers, and if too great it will die under the first discordant Progressed Aspect. Hence it is that instrumental deliveries and artificial births may cause an entity to function through a form incapable of responding to its internal nature. Yet there are other times than at the end of the nine-month period, notably at seven months from conception, when the vibrations set up by the planets correspond closely enough with the astral form of the child for it to be born and live to a ripe old age.

The Birth-Chart Accurately Maps the Character as It Has Been Built Up to the Moment of Birth —While there is a certain range of vibratory rates within which the similarity between those of the character and those in the sky is close enough that the child then born will live, nevertheless this similarity—as careful analysis of tens of thousands of birth-charts by our Research Department proves—is always close enough that the outstanding factors of character are accurately mapped in the birth-chart. And as not only the abilities, but every event of life, is an expression of, or is attracted by, those thought organizations which comprise the character, the birth-chart gives a clear picture of the life if nothing special is done to change the character. That is, as all that happens is the result of character, the only manner in which the destiny can be

changed is to change the character. Furthermore, as destiny is the outcome of character, and through intelligently directed effort the character can be changed, the life indicated by the chart of birth—which is merely a map of the character with which the individual is born—can be markedly altered in any direction desired. As indicated in chapter 3, scientific astrology need concern itself with but four sets of factors:

1. The 12 zodiacal signs and their 36 decanate subdivisions. 2. The 10 planets. 3. The 12 mundane houses. 4. The 10 aspects.

In that chapter it was indicated what each of these four sets of factors represents as an influence from without. Now, therefore, let us consider, that we may the better understand how the character and thus the fortune can be altered in any direction desired, what each of these factors maps in the astral body.

Signs Map the Zones of the Astral Body —Aries always maps the region of the head, Taurus the region of the neck and ears, Gemini the hands and arms, etc. They also map the series to which the thought-cells in the compartments of the astral body coincident with these zones belong. Thus the thought-cells in the Aries zone belong to the I Am series, those in the Taurus zone to the I Have series, those in the Gemini zone to the I Think series, etc.

Mundane Houses Map the Compartments of the Astral Body —The astral, or inner-plane body, is divided not merely into zones as is the physical body—head, neck, arms and hands, heart and back, etc.—but is also separated into 12 different compartments. And these compartments of the astral body are not located in reference to the zones of the astral body the same in different persons. That is, compartment one may largely lie in the Aries zone, the Gemini zone, or some of the other zones, according to the character of the individual. This relationship is indicated by the manner in which the signs are arranged in relation to the houses in the particular birth-chart. Yet whatever zone covers it, experiences relating to health and the personality build

their thought-elements into the 1st compartment; experiences relating to personal property build their thought-elements into the 2nd compartment; experiences relating to short journeys and brethren build their elements into the 3rd compartment; experiences relating to the home build their thought-elements into the 4th compartment; experiences relating to love affairs, entertainment and children build their thought-elements into the 5th compartment—and so on in such a manner that every department of life builds by its experiences, thought-cells in one of the 12 compartments of the astral body. In a birth-chart the houses accurately map these 12 compartments of the astral body. Each house of the birth-chart, therefore, maps the thought-cells relating to one department of the life. As what comes into the life, and whether it comes fortunately or as a misfortune, is determined wholly by the amount of activity and the harmony or discord of the thought-cells in the astral body relating to that department of life, the houses of a birth-chart accurately map what may be expected if nothing special is done about it, from each department of the life. That is, what happens is due to the activity of the thought-cells working from the high-velocity plane; and if we know how they are organized and energized we can discern the events they will attract to the individual in whose finer form they make their abode.

Planets Map Dynamic Stellar Structures Which are Also Receiving Sets —The thought-cells of a particular type which have had added to them experiences of greatest intensity, and through repetition of similar experiences the greatest volume of energy, become organized through these intense and closely related experiences into a stellar structure of a highly active nature. We call such an energetic group of thought-cells in the astral body a Dynamic Stellar Structure. And in the birth-chart it is always mapped by the planet ruling the thought-element which is most active in it. To put it another way, those experiences which are most intense and belong to a given planetary family build a highly dynamic organization of thought-cells in some particular region of the astral body; and this energetic organization of stellar-cells is always mapped in the birth-chart by the planet most closely related to the experiences which are responsible for its construction. Such a dynamic stellar structure acts as a receiving set for transmitting to the thought-cells of the astral body the vibrations of the planet mapping it in the birth-chart.

Aspects Map Stellar Aerials Which Pick Up, Radio Fashion, Invisible Energies —Experiences, however, are not isolated events, but through the Law of Association (see Course 5, Esoteric Psychology) are related to other experiences. Events that affect one department of life also frequently affect other departments. Furthermore, experiences are pleasant or painful, that is, harmonious or discordant; and it is the amount of harmony built into the thought-cells thus formed that determines the fortune they will attract to the individual; and it is the amount of discord built into the thought-cells so formed that determines the misfortune they will attract to the individual. In other words, if they feel happy, they work from their high-velocity plane to attract good fortune; but if they feel mean, they work with equal diligence to attract misfortune. These relations between types of experiences of sufficient energy to form dynamic stellar structures, build lines across the astral body from one dynamic structure to other dynamic structures with which experience has thus associated them. Such a line forms a ready avenue by which the compartment of the astral body at one end is able to transmit energy to the compartment of the astral body at the other end. That is, departments of life so associated continue throughout life, if nothing special is done about it, to have an influence of a particular kind over each other. Such a line, by its length, also indicates whether the two compartments are associated harmoniously or inharmoniously, and thus whether the thought-elements mapped by the planet at either end have entered into a harmonious or discordant thought-cell compound. But in addition to this, each such line acts as a stellar aerial to pick up, radio fashion, the energies of similar quality radiated from the planets. That is, if it is of a length suitable only to picking up discord, it will pick up the energies of the planets mapped at each end only so loaded with static that this energy disturbs the thought-cells in a very disagreeable manner. But if it is of such length as to pick up the energies mapped at each end harmoniously, it delivers these planetary energies to the thought-cells at either end in such pleasing quality as to cause them to work from their high-velocity plane to attract fortunate conditions into the life. These lines across the astral body, which, unless something special is done to change them, all through life pick up, radio fashion, planetary-energy, thought-energy, and character-energy radiated from objects, in a particular manner, are called PERMANENT STELLAR AERIALS. They are mapped in the birth-chart by the ASPECTS.

Character Constantly Reacts to the Forces of Its Environment —Environment constantly stimulates changes in all life-forms; and chief among these environmental forces are the invisible radiations from the planets. As the planets move forward after birth through the signs of the zodiac the energies fall upon the zone of the astral body governed by the sign they are passing through. And it seems that the astral body of a child is more plastic and receptive to these astral vibrations during the early days and months of its life than when older. Furthermore, the energies then received do not spend their force at once, but are liberated through cycles. In the same way that we determine the cycles governing the different stages of development of the embryo in a duck egg, and can thus make definite predictions from this knowledge, or as we can predict that a certain strain of corn when planted will be out of the ground in so many days, in so many weeks will tassel, in so many months will be in the milk, and that one hundred days from the time placed in the ground will mature; we can also determine the cycles governing similar releases of energy stored in the human astral body. That method is through observation.

The Three Releases of Energy —Observation acquaints us with the fact that there are three distinct releases of energy, each measured by its own cycle. The most important such release is at the ratio of the movements of the planets during one day after birth releasing energy then stored during one year of life. The next most important such release of energy is at the ratio of the movements of the planets during one month after birth releasing energy then stored during one year of life. And the least important such release of energy is at the ratio of the movements of the planets during one day after birth releasing energy then stored during the same day of life. Because the mapping of these three methods of energy storage and release is done by moving, or “progressing” the planets through the degrees and signs of the birth-chart, the releases of energy after this manner are called Progressions. They are comparable to the releases of energy of a clock which has an hour hand, a minute hand, and a second hand. Energy is stored up in the clock by being imparted to a spring, or by weights being lifted. The energy stored up in the clock weights is not released all at once—no more so than the energy stored up by planetary movements immediately following birth. In the case of the clock it is released by the cyclic movement of the pendulum or other device; and in the case of the birth-chart it is released by the cyclic motion of our earth about the Sun.

The hour hand of the clock corresponds to the important day for a year ratio of release in the astral body, which is the ratio of Major Progressions. The minute hand of the clock corresponds to the next most important month for a year ratio of release in the astral body, which is the ratio of Minor Progressions. The second hand of the clock corresponds to the least important day for a day ratio of release in the astral body, which is the ratio of Transits. As the planets thus move forward after birth, regardless of aspect, or aerial, they store up energy which when released according to the ratios of progression, imparts their type of energy to the zone where they are shown by progression; and this gives the thought-cells of the indicated region more than their normal activity. And this is true whether the planet moves through the sign by Major Progression, by Minor Progression or by Transit; although the amount of energy thus imparted and released by Major Progression is far greater.

Progressed Aspects Map Temporary Stellar Aerials —From what has now been said I think it will be clear that the function of Progressions is to map those structural changes which take place in the astral body, in obedience to cyclic law, that permit energies from the planets at definite and predictable times, to reach certain groups of thought-cells in volume enough to give them extraordinary activities. When a planet progressing according to one of the three indicated ratios forms an aspect with a planet in the birth-chart, or with another major progressed planet, the energy-release then builds across the astral body a line which acts as an aerial which picks up and transmits to its two terminals, energy of the type of the two planets involved in the aspect. Experience proves that these temporary stellar aerials, mapped by progressed aspects, while their influence may be felt over a somewhat longer period, are seldom clear cut enough to pick up sufficient energy to bring an event into the life either before or after the planets are within one degree of the perfect aspect. These temporary stellar aerials thus formed by the cyclic release of energy, have a length indicated by the aspect which maps them, and this determines whether the astral energy, from any source derived—thought-energy, and character-vibration energy as well as planetary energy—which they pick up, will be given a harmonious turn, or will be loaded with discordant static. To the extent they transmit energy which is harmonious to the stellar-cells at their terminals, are the thought-cells there given an impetus to work to attract favorable events. Likewise, to the extent these temporary stellar aerials transmit energy which is discordant to the stellar cells at their terminals, are the thought-groups there located given an impetus to attract misfortune.

Events Are Attracted Into the Life Only by Unusual Thought-Cell Activities —The stellar-cells of which the astral body is composed, the more active of which are organized into dynamic stellar structures which are mapped by the planets in the birth-chart, have a certain intelligence of their own, and work from the high-velocity plane to attract into the life conditions and events corresponding to the way they feel. When they receive no additional energy from any source they have only the amount and kind of activity indicated by the birth-chart. It is only when, from some source—astrological vibrations, thought vibrations, or the character vibrations of objects—they receive an additional energy supply that their activity is greater than the normal thus shown. The whole problem of predicting the nature and time of events by natal astrology, therefore is to ascertain the time when certain groups of stellar-cells within the astral body will receive additional energy; and in what volume and in what harmony or discord it will reach them. And it is this that a knowledge of Progressed Aspects enables us to do. Because, except some special effort based on astrological knowledge is made, the stellar cells of the astral body receive additional energy of sufficient intensity only when Progressed Aspects indicate Temporary Stellar Aerials have been formed across the astral body; events apart from the normal everyday trend of life are attracted only when Progressed Aspects are present within one degree of perfect. And as the temporary stellar aerial thus mapped is plainly associated with certain compartments of the astral body, as mapped by the houses of the birth-chart influenced by the aspect, the department of life to which the thought-cells belong which are thus given additional activity is readily apparent. The families to which the thought-cells belong, and therefore their type of activity—aggressive, social, timid and cunning, etc—are indicated by the planets involved in the Progressed Aspect. The department of life to which they will give increased activity is shown by the house rulership of the planets involved in the Progressed Aspect. And—taking also into consideration the normal harmony or discord of the thought-cells thus given activity—the nature of a Progressed Aspect determines whether, and to what extent, the unusual activity of the thought-cells thus given energy will be favorable or unfavorable in the type of events they attract.

Events Shown by Progressed Aspects Are Not Inevitable but Are Subject to Intelligent Control —While it is true that the structure of the astral body responds to cyclic law and tends to build lines, or temporary stellar aerials across the astral body, at the time energy is released through Progressed Aspects; it is also true that the astral body, unconscious mind, or character, as it is variously called, is equally responsive to properly directed thoughts and emotions. Anything that can be done in the way of structural changes and adding energy to thought-cells by planets, can be done equally well through persistently directed thoughts and cultivated experiences. The thought-cells were built into the astral body in the first place through states of consciousness stimulated by environment. They were not built there by the environment, but by the mental reaction to it. And by cultivating a proper reaction to planetary vibrations at the time of the release of energy by Progressed Aspects the events usually to be expected can be markedly changed in the direction desired.

A Complete Reading of a Birth-Chart —In a complete birth-chart reading, therefore, the following seven factors should be included: 1. The person receiving the birth-chart should be told just what it represents 2. He should be told, in connection with each department of life, what will be attracted, and why, if nothing special is done about it. 3. He should be informed as to the best methods to follow to change the destiny of each department of life in the desired direction. 4. He should be told what a progressed aspect represents. 5. He should be told what events each progressed aspect during the period covered may be expected to attract if nothing special is done about it. 6. In connection with each progressed aspect during the period covered he should be told the very best method of causing the energies then present to attract, not what they otherwise would, but what he desires. 7. To show that the basis for such information is at hand he should be given an accurately erected chart of the time of day of birth.

Notes 1. Response in the Living and Non-Living. 2. Plant Response.

Doctrine of Mediumship

Chapter 5 Doctrine of Mediumship IT IS NOT within the province of these lessons on mediumship to offer proof that the numerous kinds of psychic phenomena considered are genuine, but to cite where such proof may be found and to explain them according to the findings of Hermetic Initiates. The most convincing proof, to be sure, is that based upon personal experience, and thousands are having such proof each day. But my personal experience, or your personal experience, has very little weight with those who have had no like occurrence. We must refer such to the innumerable cases of psychic phenomena, belonging to all classes, which have been painstakingly collected by men of international scientific standing and integrity. A host of such phenomena have been witnessed and critically analyzed under such circumstances as to make fraud or illusion impossible. The person nowadays who denies a wide variety of psychic phenomena, ranging from telepathy, clairvoyance and premonition to, and including, haunted houses and materializations, is merely behind the times and ignorant. Of the many men of international scientific reputation who have seriously investigated such psychic phenomena I know of not a single one who remains unconvinced of their genuineness. Since these lessons were first written there has been a vast amount of additional proof published. In 1923 Charles Richet, Professor of Physiology in the University of Paris, came out with a book of over six hundred pages, “Thirty Years of Psychical Research,” in which he gives a large number of carefully verified instances of the numerous types of psychic phenomena. In 1920 there appeared in English, “Phenomena and Materialization,” by Baron Von Schrenk Notzing, a large volume illustrated with two hundred twenty-five photographs of spirit materializations. The conditions under which these photographs were obtained were of the strictest nature, and not only afford positive proof that materializations actually take place, but yield much new knowledge of the manner in which they are formed. In 1922 there was published, “Death and Its Mystery,” by Camille Flammarion, a large collection of authentic instances of telepathy, clairvoyance, the sight of future events, etc. Also in 1922, another book of the same series, “At the Moment of Death,” by Flammarion, was published. This book contains a large collection of well verified

cases of phantasms of the living, apparitions of the dying, psychic warnings of approaching death, deaths announced by blows from invisible agents, and other psychic manifestations of the dying. In 1923 the third of this series, “After Death,” by Flammarion, appeared. It contains a large collection of verified cases where the dead have returned according to previous agreement, and of other manifestations and apparitions after death. The latter are arranged according to the length of time after death that they appeared, and constitute conclusive proof that the dead do sometimes return, the length of time elapsing after death before the return being any time from a few minutes to thirty years. Finally, in 1924, “Haunted Houses,” by Flammarion, was published. This book is a collection of a very large number of cases of genuine hauntings, and forever disposes of the question of whether or not there actually are haunted houses. Camille Flammarion, who has attained an international reputation as a scientist through his astronomical work, has been gathering data on psychic subjects for the last fifty years. In 1899 he intensified his efforts in this direction, and put forth a wide and systematic effort to collect well authenticated cases of psychic phenomena. Up to that time he had received some 500 psychic observations. Since then he has received more than 5,600 different psychic observations. The Psychic Research Societies of France, England, Italy, Germany and other countries have published about as many more that have come to his notice, so that he had some ten or eleven thousand different psychic observations from which to draw conclusions. Facts are always of greater weight than theories. Here we have facts; innumerable facts; verified facts; incontrovertible facts; all testifying that psychic phenomena take place, and a great many of them testifying that the dead survive. It seems strange that the very religions that teach life after death are so bitter against proof being offered that such is the case. If an enlightened people are to believe in a life after death there must be some proof of it. What better proof can there be than that the dead return and manifest a personality that is recognizable? If the dead still live, why should we think there are insurmountable barriers to communicating with them? As I write no airship has flown across the Pacific Ocean. Some think such a feat impossible. But it will be done. A retrospect shows a thousand obstacles to man’s achievement that were once thought insurmountable. But one by one they have been overcome. Today’s psychic phenomena, it is true, is more or less sporadic and imperfect. But in spite of this, a vast proportion of it is genuine. As such it points the way to a more perfect form that may be brought under the control of the human will. I should not omit mention of “The Case for Spirit Photography” (1923), and “The Coming of the Fairies” (1922), by A. Conan Doyle. The former book relates instances of spirit photography and is illustrated from spirit photographs. The latter is an account of an investigation of some fairies which were photographed by two little girls under such circumstances as to make fraud impossible. There are other books and many magazine articles that have appeared in the last few years, all offering definite examples of psychic phenomena. But those mentioned

will be quite conclusive to any person who can be convinced through reading about the experiences of others. To those who must have personal experience to convince them, there is always open the more arduous, but very satisfactory road of experimental investigation. Of this I feel confident; any person who will approach the problem with an unbiased mind and investigate painstakingly over a long period cannot but be satisfied both as to the reality of the various kinds of psychic phenomena and that the human personality survives death. This being the case, the question naturally arises: how it is possible for those existing on other planes of life to manifest themselves through such phenomena, or in any manner communicate with those yet in the flesh. To answer this question we must first understand, in its broadest sense, what the term mediumship implies. Take the smith who shapes a horseshoe. When the iron is placed in the fire it is cold, meaning that it has a slow molecular motion. The fire, on the other hand, has a swift molecular motion—is hot. Through contact some of the molecular motion of the fire is imparted to the iron, increasing its molecular motion. It, in turn, becomes hot, which is but another way of stating that it is a passive agent of the fire in the forge and has become a medium for the transmission of its energy. Next the smith removes the red-hot iron from the fire, places it upon the anvil, and by means of blows from a hammer shapes it to the form he desires. He has in his mind an image of the shape it is to assume. His motor nerves respond to his mind as mediums for transmitting his thoughts to his muscles. The hammer in his hand is the medium through which he transmits the energy of his muscles in a particular manner to the iron he is shaping. The iron he shapes, the fire in the forge, the hammer in his hand, his muscles and nerves; all are mediums through which the smith transmits a subjective form of energy called an idea into an objective form of energy called a horseshoe. There is an unbroken chain of mediumship between the active thought held in the smith’s mind and the passive piece of iron that has become a horseshoe. In each instance that which was more active controlled and used as a medium that which was less active. And this is one of the fundamental laws of mediumship, that the passive is always controlled by the active. This law in mediumship is as fundamental as that of the conservation of energy. Conservation of energy not only applies to psychic matters, but is the very Gibraltar upon which physical science rests. It is the law that energy can never be created or destroyed. Therefore all energy existing today is derived from some preexisting form of energy. Energy may be transformed in a thousand different ways, some of which were noticed in the case of the smith shaping the iron, but it can never be lost to one thing except through giving it to something else. Thus the energy residing in the mineral and in the carbon of the air is assimilated by plant life, and this still later is organized into the cell life of an animal, finally to return to the soil to be assimilated by some other life form. The energy reaching the earth from the sun may be stored up in plant life and buried, subjected to great pressure which transforms it into coal, and finally

be dug up by man and used as fuel to generate power for use in all the intricate ways of modern manufacturing industry. In fact, a little reflection will show that the whole Solar System is but the medium through which the Sun exercises its controlling power. To be sure, as still further reflection will indicate, everything in existence from the highest spiritual beings to the dense rocks of earth are mediums for transmitting particular kinds of energy. To sum up the extent of mediumship, without taking space to enumerate examples in proof of it, the statement may be made that the whole Universe is mediumistic in the sense of receiving and again transmitting energy, God being the One Great Controlling Power. Now if we look about us we perceive that everything is in motion. At least a close analysis will reveal that those things which are stationary are only so because of our dull perceptions. This motion implies that something is acting as a medium for the transmission of energy. Thus positive and negative electric charges oscillating about each other may set up the particular transverse wave motions that we call light. Space then becomes the medium for the transmission of energy. It is passive to and controlled by the electric charges. Likewise, molecular motion, as heat, may be transmitted from one object to another. In this case the heat is the controlling agent, and the object receiving the heat the passive medium. Or radiant heat, which is electromagnetic motion, may be transmitted across space without a material agent, communicating motion to the molecules of physical substance, and the physical substance becomes hot, as when we place an object in the sunshine. The physical object then becomes the medium for the expression on the physical plane of an energy received through a non-material medium, from a distant controlling center, the sun. The radio is another instance of the power of a distant controlling influence to transmit energy through space and set up physical motions through a passive receiving medium. The mind of man, as taught by Hermetic Science, is an organization of energy in astral and still finer substances. These astral energies may be communicated to physical substance, as was seen in the case of the smith shaping the horseshoe. Mental energies, residing as they do in substances finer than the physical, are more active than physical energies, and hence, following our fundamental law that the passive is always controlled by the active, they exercise a controlling power over the physical. It is not the volume of energy present that determines its power to control so much as its relative activity. This relative activity may obtain by virtue of various circumstances, as when the throttle of an engine is opened, or a small shove is given to an object nicely balanced on the edge of a precipice. In such cases neither the throttle nor the shove generates the large amount of energy used. They but release in a definite direction energy that is already present. Nevertheless, at the moment they exercise controlling power the throttle and the shove relatively are more active than the energies released by them.

The human mind, also, by advantage of its intense activity, constantly releases energies already existing on the physical plane. One is justified in saying, I believe, that man is man and not something else because he has learned how to utilize and control very numerous and complex forces and functions. The soul, which embraces all the various states of consciousness stored in his astral and spiritual makeup, is able to function through the body of man on the physical plane only because through a long period of education and effort it has learned how to control such a body. The process of evolution is a schooling in the capture, storage, and release of energy. The physical bodies of all kinds of mundane life are the mediums through which energy previously existing is diverted into special channels by the intelligences occupying such bodies. This energy may merely be the food partaken of, which is utilized in the movements and life processes of the organism. Or it may consist of the finer astral energies radiated by the Sun and planets. But in any case the height of an organism in the evolutionary scale is determined by its power to control and intelligently direct complex energies. The mollusks, the fishes in the sea, the amphibians, the reptiles, the birds of the air and the beasts of the field each capture, store, and release energy. They are all mediums in the sense of receiving and transmitting force. Each, however, in the order named, has improved upon the methods of the previous one in the power to control and intelligently direct this energy. Furthermore, man is superior to all other forms upon the earth, not by virtue of the volume of energy within his body, but by his ability to control and intelligently direct himself. So long as he has the power intelligently to direct himself, he is able to utilize not only the energy of his own body, but a multitude of other energies by which he is surrounded. The whole struggle for survival is but a struggle of the species and the individual to preserve and perpetuate the control of its organism. Any tendency, therefore, to relinquish the control of the human body or to permit another to control it, tends toward the destruction of the individuality. This is immediately apparent from a study of material biology only. But when we consider the methods by which a soul evolves through form after form, in each learning how to control some new function and process, until at last it has had experience enough in intelligently controlling energy to be able to incarnate in human shape, we see from a new angle that the control of one’s organism is perhaps the most vital thing in human life. That which people who are striving to accomplish anything continually do is to endeavor to acquire greater and greater control over their own bodies, their own energies, and their own thoughts. To be unusually accomplished in any direction means that an unusual amount of control has been gained over some set of muscles, or over some mental process, or both. Control over self is the first requisite to success, and the greater the control the more certain the success. If there is good control in one direction and lack of it in another, there will be good prospects of

success in the direction of the control, and none in the direction of lack of control. If we but reflect upon the steps that must be taken by the child in learning to control and intelligently direct himself before he is capable of making his own way in the world we will perceive how vastly important is this element of control. It is only through repeated effort over considerable time that he learns to talk. At first he cannot control and properly direct the muscles of the tongue and mouth to produce the sounds he wishes to make. Learning to walk is another process that takes considerable time. Bye and bye, through repeated effort, control is gained over the muscles used in walking. We thus might proceed with one thing after another that the child must learn, each requiring repeated effort over and over again until that nice coordination between mind and muscles is attained which enables him to perform the desired act. This laborious process of gaining control of his body on the part of the child is but a similar, though briefer, process to that followed by the whole of life in its evolutionary struggle. We also are familiar with the fact that an acquired power is soon lost if not used. A marksman, a musician, a mathematician, all must keep in practice if they are to excel. The college athlete ten years after leaving usually is unable to do any one of many things he could easily do while in college. Even a doctor or a lawyer must keep in practice to be able to do good work. A faculty not used atrophies. Fish that live for generations in the water of underground caverns often lose their sight. The vermiform appendix, which causes men so much trouble, appears to be but the degenerate vestige of a larger tract present in man’s ancestors, which was used to break up cellulose when they ate, as do horses and cows now, grasses and vegetables having this abundant in their structure. A change of diet has caused it to be no longer used for its original purpose. Through lack of use it has grown smaller and smaller, until now it is present only in miniature. It will be seen, I believe, without further illustrations, which could be supplied indefinitely, that the acquirement of control over one’s body, or any portion of it, is at the expense of much energy, and that such control when once gained is easily lost. Further, it should be evident that as gain in control is progress, loss of control is retrogression. Also, as control is gained by effort and practice, loss of control certainly follows lack of effort and practice. And of all forms of lack of effort toward, and practice in, self-control, the most rapid method of losing such control is to relinquish the controlling power to some other entity. Every form of life, from its birth to its death, must struggle against the invasion of its organism and more or less complete control of it by other entities. Plants must resist various insects and parasitic forms. Note how certain insects cause the oak to grow oak-galls, distortions that are of no benefit to the tree, but benefit the insects only. Animals must resist parasites and a thousand kinds of germs, and man also must keep his body clean and vigorous if he would resist the ravages of disease.

Man, too, has had to struggle continually against autocratic powers that would enslave him physically and financially, and against religious hierarchies that would enslave his mind. Whenever any form of life ceases to resist invasion, there are always entities eager to use this loss of control for their own advantage. Whenever man has relaxed his vigilance politically, he has been despoiled. Look at history and weigh this well. Whenever man ceases to resist it, religious intolerance takes control. Read history again. Likewise, whenever man relinquishes the control of his body and mind to another he is inviting slavery to a master of whose identity he cannot be sure. But of even greater importance is this, that every time a person delivers the control of any faculty or function to another he is undoing what it took him so long to learn to do. The control which is so vital a factor in his life was gained by getting his nerves and muscles into the habit of obeying him. Such a habit is readily destroyed. Even the habit of thinking correctly is easily superseded by the habit of permitting some other entity to do the thinking. It is so much easier. A man who has been sober all his life can become a habitual drunkard in a few weeks, and unable to remain sober. A man, likewise, who has a remarkable power of self-control built up over a lifetime can so destroy that self-control in a few weeks by permitting some other entity to use his brain and body that he finds it impossible to do what he wishes to do, and impossible to refrain from doing as the dominating entity suggests. There is another biological law that any life-form that becomes a parasite ceases to evolve and degenerates to a lower level. No longer being under the necessity of procuring food in open competition with other forms of life, having found a way in which to live with little effort, it sinks to a lower biological level. In a manner not dissimilar, those who permit themselves to be dominated by some other intelligence, not only lose the power to control themselves, but become so dependent upon other intelligences that they fail to progress and tend physically, mentally, and morally to slip back. The soul gained whatever control it has over the brain and physical body through organizing lines of force in the astral form. These special astral lines of force, organized by ceaseless effort to control the thoughts and actions, transmit the orders of the soul to the brain and nervous system. The electromagnetic motions thus set up cause the person to think objectively in a certain way and to act in a certain way, just as the soul dictates. Now, however, if the soul turns the control of its brain and actions temporarily over to some other entity, this other entity, in order to exercise control, must organize lines of force in the person’s astral form suitable to transmitting its orders to the person’s brain and nervous system. Just as every time the person exercises control over his own actions, the lines of force in his astral body establishing such control are strengthened, so any time any foreign entity exercises control over the person such lines of force are strengthened and will the more readily enable a foreign entity to obtain and exercise controlling power. Further, in order that the invading entity, whether it be a hypnotist on the material

plane or a discarnate entity on the astral plane, may be insured against its control being interrupted inopportunely, it becomes necessary for it temporarily to resist any effort of the person to break such control. The very act of resisting the person’s attempts to regain complete control of his own body directs energies toward breaking down the lines of force in the astral body by which the soul has been accustomed to control his own brain and body. The spirit medium, therefore, who undergoes so-called development by becoming passive and permitting some discarnate entity to take control, is undoing the most important work of his life and of evolution. Instead of resisting invasion he is permitting another entity to build lines of force in his astral body that when strong enough will permit that entity to take possession of the brain and body in spite of its rightful owner any time it desires to do so. He is permitting lines of force to be established that provide an open door by which any other entity on the physical or astral plane may gain a like control over him in spite of himself. He is permitting lines of force in his astral body which he has spent so much time and effort in building, and by which he exercises control over his body and its functions, to be wantonly destroyed. Every time a person goes wholly or partially under the control of a spirit, a mesmerist, or a hypnotist, he is assisting in the destruction of his own individuality. Permitting such control is irresponsible and disintegrative mediumship. Such practices persisted in bring the unfortunate subject or medium to a state where he is helpless to repel the invasion of his organism by any active entity, incarnate or discarnate. Irresponsible mediumship tends to destroy the will and soul. There are various ways by which these negative states may be induced and irresponsible mediumship attained. The first requisite is to attain a blank, passive state of mind in which the soul has no point of contact with or control over the objective thoughts and actions. In developing circles the sitters are so arranged as to generate a strong current from their electromagnetic emanations, which is used by astral entities present to produce a mesmeric effect, and so hasten absolute passivity. In hypnotism the attention is fixed steadily in some direction to produce a state of abstraction in which the subject accepts without resistance any suggestion offered him. In all these cases the divine soul ceases to act with much force upon the unconscious mind, other lines of force being set up in it by the dominating idea or entity. It matters not whether the operator is a hypnotist, a discarnate entity, or the combined thought forms of other people with whom the subject associates, the effect is the same. He sees, hears, and desires what the operator demands. These things may be true or false, but the subject has no method of discriminating. If the controlling entity is intelligent it may impart useful information. If not, it may utter mere nonsense. In any case the subject is not exercising his own functions, but merely shadowing what some other entity wishes him to do or feel. For this he is paying a fearful price, for he is gradually losing the power to direct his own organism, and is becoming the abject slave to disintegrative forces. He is undoing what he has struggled so hard to accomplish,

losing the ability to mould a form to meet his needs. For those unfortunate individuals who have become irresponsible mediums I have only sympathy and no word of condemnation. Many of them have added to the happiness of the world by bringing comfort to those whose loved ones have passed on, and the assurance that there is a life after physical death. Many of them have submitted themselves to the most rigid tests of scientific men, and have thus provided irrefutable proof of the various kinds of psychic phenomena, proof also that is beyond denial that those who have passed through the tomb yet live. The world owes a great obligation to a host of self-sacrificing spirit mediums. The world also owes its thanks to valiant doctors who have injected serums into their own veins to prove their effect. It owes its thanks to thousands of others who have suffered martyrdom for the sake of science. Nor have I one word of objection to any person, after he has weighed the consequences well, developing the irresponsible phase of mediumship. If he is convinced he can be of greater benefit to society by permitting his individuality to be destroyed that entities from another plane may use him as an instrument by which to manifest on the physical plane, he should have full option in the matter. It is desirable, however, that all the facts be known beforehand so that those who do not wish to make such a heroic sacrifice may not be led into it under misapprehension. If the astral plane, where disembodied entities dwell, were the abode of human beings only, the matter of surrendering self-control would not assume so serious an aspect. The thought even of surrendering the body and brain to discarnate human beings is not altogether pleasant when it is remembered that all the vicious, criminal, insane, and morbid people who die do not, for considerable time, change in their desires, tendencies, and traits. In fact, the lower strata of mankind remain very close to the earth for some time, being earth bound by their physical desires. They welcome the opportunity to realize those desires through the physical body of any mediumistic person they can seize. Many an act of crime, many a repulsive habit formed, many an erratic action, may be laid at the door of a discarnate entity who has found opportunity temporarily to get control of some person whose power of resistance is weak. But depraved human beings, and those not depraved, are not the only astral entities by any means. Every insect, reptile, fish and mammal that dies on the earth exists for a time on the astral plane. In addition to these forms of life, with which we are more familiar, there are also countless myriads of other forms, some of which are called elementals, which have no counterpart on earth, but live wholly on the astral plane. These elementals have a certain amount of intelligence. Other astral entities have intelligence in different degrees. Some are malicious, some are cunning, some are mischievous, some harmless and mirthful. Any one of these creatures may find the opportunity to take control of an irresponsible medium. The lines of force permitting foreign control have been established in developing, and provide an open door, by which any astral entity may find it convenient to enter and manifest itself, even as an animal may walk into a house when the door is open.

Such entities are not above impersonation, and some are quite clever at it. Surely no one in his right mind can listen to the senseless drivel sometimes given forth by a medium in the trance state as coming from an intelligent loved one who has passed beyond, without realizing there is imposture. The mightiest intellects of the world are supposed by some to come back through mediums and utter time worn platitudes and inane remarks. They revel in the puerile and frivolous. Nor is the medium a fraud, he has merely been taken possession of by some astral entity who delights in perpetuating a hoax. Yet because of such obvious untruthfulness and lack of integrity on the part of the entities that all too often control mediums we must not jump to the conclusion that all communications are unreliable, or that irresponsible mediums never really transmit messages from the dead. Sometimes the messages are genuine, and reveal beyond doubt the personality of the loved one. Sometimes the control is a departed friend who offers such proof of his identity that it can not be disputed. Particularly when the mediumship is developed and practiced in the sanctity of the home, and is accompanied by high spiritual ideals and noble desires is it more common to receive genuine communications from the dead. A pure heart and noble trend of mind do not tend to attract low or mischievous astral entities. Sir Arthur Conan Doyle vouches for the following case of a spirit message which cannot be satisfactorily explained except as a genuine communication from the dead. He maintains that the circumstances were fully investigated and found to be quite authentic: It seems in Australia the two sons of a couple interested in spiritualism had a boat in which they occasionally took a ride on the bay. On the particular day in question no one knew they were going boating, and no one saw them go. But at evening they failed to show up for dinner. Considerable concern was felt and after a time, when they failed still to appear, a seance was held. One of the youths took control of the medium and stated that a squall had upset their boat and that he had been devoured by a large fish which he described. No trace of the boys or the boat was found, but some days later a large shark, of a species which is almost never seen in those waters, drifted upon the beach, and in its stomach were found the watch and pocket knife of the boy who stated through the medium he had been devoured when the boat upset. The shark, a large blue one, if I remember correctly, also answered his description, being of great rarity in that region. As no one knew the youths went boating, or knew that they upset, the information could not have been received telepathically from a living person. Besides, it would be beyond the power of any living person unless he was actually with the boys when the accident took place, to know what kind of a fish had devoured him, or that he had been eaten by a shark. Yet the description of this unusual fish was furnished.1 My very plain statement of the effects of irresponsible mediumship, based upon careful research and observations covering more than a quarter of a century and an intimate acquaintance with a great number of mediums, may seem quite

discouraging to those who have hopes of communicating with their loved ones who have passed beyond the physical plane. But it need not be so, for I have so far only considered the negative, irresponsible and disintegrative phases of mediumship. There is another form of mediumship that is positive, responsible, and constructive, by which it is possible, and without any injurious effects, to duplicate any phenomena that may be produced by the irresponsible and disintegrative method. Tasting, smelling, seeing, hearing, and feeling are all forms of mediumship. Through direct contact with substances, or small portions of substances, the organs of taste, feeling, and smell have energy imparted to them that is transmitted by the nerves to the brain and thence through electromagnetic motions to the unconscious mind. Such mediumship does not depend upon negativeness and passivity, but upon the development of sensitive organs and upon the alertness that enables them to receive impressions from the outside world. The faculty of clairvoyance 2 may be exercised with no more negativeness than it is necessary to exercise in the ordinary sense of sight. Transverse wave motions in space convey the image of an object to the eye. Through the optic nerve and brain the image is registered in the astral consciousness. Wave motions in the astral substance, corresponding to a transverse motion in space, convey the image of an astral object—and all physical objects have astral counterparts—to the organ of sight of the astral body. Through the astral eyes the image is registered upon the unconscious mind. When the image is raised into the region of consciousness the result is clairvoyance. Material objects offer no resistance to the passage of astral vibrations, hence by clairvoyance one may see what is transpiring on the opposite side of the earth, or in the homes of the dead. To do this requires the development of the ability to direct the astral sense of sight and the ability to raise from the astral brain the image so received into the physical brain. This is no more negative or disintegrative than is the exercise of memory, which it greatly resembles. The old hermetic scientists classified telepathy3 as the seventh sense, intuition being the sixth. It certainly presupposes a particular kind of sensitiveness by which the wave motions sent out through space by a person thinking may be intercepted and registered. It would seem, much as in a radio set, that the receiver must be able to tune in, or be keyed to a similar rate of vibration, in order to receive thought messages. Such ability does not depend upon negativeness, but upon sensitiveness or ability to extend consciousness. It is a faculty that may be cultivated without in any manner impairing self-control. To hear another person speak it is not necessary that we subject our will to his. Neither is it necessary to be in any manner under the control of another in order to hear clairaudiently.4 The astral body has organs of hearing, astral ears. Just as wave motions in the air carry sound to the physical ear, so other similar wave motions in astral substance carry astral sounds to the astral ear. The ability to hear clairaudiently may be cultivated much as the ability to hear physically may be cultivated, and exercised with no more injury.

To feel an object which we can touch necessitates a certain form of mediumship, but does not necessitate our being under some other entity’s control. Everything has its astral counterpart, which retains as modes of motion the vibrations of its past and present environment. Through the astral sense of touch, called psychometry5 these vibrations may be discerned, and their meaning may then be interpreted by the soul. This interpretation when raised into the region of consciousness may reveal all the events that have happened in the vicinity of the object. But this exercise of the psychometric faculty, while requiring alertness and the development of the ability to recognize the sense impressions of the astral body, needs no more irresponsible mediumship than does the physical sense of touch. Prevision,6 the seeing of that which is still in the future, is not dependent upon the disintegrative forms of mediumship. If one is so situated as to observe an aeronaut drop a sand bag from a balloon, he may predict to a friend standing in an adjoining room that in a few seconds a bag of sand will strike the earth at about a given spot. The friend, not seeing the balloon, may be quite startled at the fulfillment of the prediction. Man’s astral senses are able to see the various factors converging which culminate in an event. It should be remembered that all that is ever experienced is retained in the unconscious mind, or soul. This is proved both by hypnosis and by psychoanalysis. Under hypnosis a subject may be made to recall any event of his past, events which are entirely beyond his ability to remember in his normal waking state. Likewise, through the free association method, the psychoanalyst causes his patient to remember events even in minute detail, which have long been forgotten, and which ordinarily could not have been recalled. Whatever man once knows he never loses, for he retains it in his soul. Moreover, what any man has ever known is never lost to the human race, for the record is preserved as modes of motion persisting in the astral world, and may be recovered by any person who can tune in on this record. With such a storehouse of information to draw from, in addition to the use of the psychic sense organs, previsions, remarkable as they often are, seem less astounding. These storehouses of knowledge are invariably drawn upon by those whom the world calls geniuses. Usually the genius is unaware of the source of his knowledge and inspiration. Nevertheless a critical comparison of the birth-charts of people who are naturally psychic reveals that any person who has the planet Neptune unusually prominent in his chart of birth may develop the ability to contact and draw information, consciously or unconsciously, from the astral plane. Thomas A. Edison, the inventor, for instance, may or may not have faith in psychic matters, yet he has the Sun and Mercury in conjunction with Neptune, and all exceedingly strong by position, in his birth-chart. This makes it unusually easy for him, through extrasensory perception, to contact and draw information from the inner planes. In fact, of all the geniuses whose birth-charts I have examined up to the present time, I have so far found not one in which a prominent Neptune is absent. It would seem that every imaginable form of knowledge exists on the inner planes of life, and is accessible to those who can raise their vibrations sufficiently to tune in on it. Genius

is the ability to contact such higher planes and assimilate the knowledge so received in such a manner as to be able to transmit it to less capable minds. Not only do inanimate objects retain in their astral counterparts the impress of the events that transpire in their vicinity, but all organic material retains the mental impress of the life form that organized it. The desires and fears of an animal, for instance, are strongly implanted in the astral substance associated with its flesh. When man eats this flesh its astral vibrations tend to build up and fortify the animal nature within himself. If the animal was slain while in great pain or terror, this influence is incorporated into the astral counterpart of the flesh, and has a tendency to impart a similar vibration to the person eating it. It is undoubtedly true that the original vibrations of the food one eats may be changed. Yet the food has had its astral vibrations polarized toward the soul of the form of which it was a portion, and so transmits more readily the grades of energy necessary for that form. Now man can obtain the proper chemical elements in organized form from widely different combinations of food. But while any balanced ration may supply him with blood and tissue and also transmit a grade of astral vibrations, still it is found he has greater difficulty in raising the tones to higher octaves of transmission with some foods than with others. One of the laws of mediumship is that the grade of energy transmitted by anything depends upon the refinement of the substance. The more refined the instrument the higher and more potent the grade of energy that may be transmitted through it. Some foods have become so set in transmitting only the lower octaves of astral force that it is almost impossible to raise their vibrations to a point where they will transmit higher grades. At the same time these strongly polarized foods, such as the flesh of animals, while unaccustomed to transmitting finer forces, are capable of conveying even more readily those energies, which also are very useful in their proper place, that go to build up brute strength and physical force. The higher kinds of vegetable foods, not having been dominated by desires, not so strongly polarized, may more readily be converted into a medium for the transmission of those higher kinds of energy that nourish the intellect and soul powers. From the laws of mediumship thus far mentioned it may be seen that life depends upon an organization capable of receiving and transmitting complex forms of energy, and the more refined the organization the higher the grade of energy transmitted and the higher the quality of life. Life, Light, and Love originate with God, and the amount of energy, intelligence, and affection any being expresses depends upon its ability to receive, utilize, and transmit some portion of these universal qualities. In addition to pointing out the general laws of mediumship, I have been at some pains to explain the disintegrative effect of irresponsible mediumship. In the two following chapters I shall take up and explain the methods by which the various kinds of spiritistic and psychic phenomena are produced. But the student should not forget that any phenomena produced on the physical plane by a discarnate entity operating

through a medium under control, might have been produced by the medium without such disintegrative control if he had undergone proper training. Full instructions on the training necessary to produce such phenomena by the constructive method, and without being under the control of another, will be furnished the neophyte at the proper time. As to the methods by which the faculties of clairvoyance, telepathy, clairaudience, psychometry, and prevision may be developed along constructive lines, these are furnished without cost to all Church of Light members who demonstrate their fitness to use this knowledge by passing examinations on the B. of L. courses. Notes 1. From a lecture given by Sir Arthur Conan Doyle at Trinity Auditorium, Los Angeles. 2. Book II, Ch. III and VI of Thirty Years of Psychical Research, by Richet, and Ch. VII of Death and Its Mystery, by Flammarion, are devoted to numerous authentic cases of clairvoyance. 3. For numerous authentic instances of telepathy, see Book III, Ch. II, of Thirty Years of Psychical Research, by Richet, and Ch. VI of Death and Its Mystery, by Flammarion, p. 91. 4. For authentic cases of Clairaudience see Thirty Years of Psychical Research, by Richet, p. 272, and After Death by Flammarion, p. 91. 5. For authentic cases of psychometry see Thirty Years of Psychical Research by Richet, p. 188. 6. For numerous authentic cases of prevision see Thirty Years of Psychical Research, by Richet, Ch. VII, and Death and Its Mystery, by Flammarion, Ch VIII and Ch. IX.

Spiritism

Chapter 6 Spiritism AS IT IS now impossible for the well informed person to doubt the reality of a wide variety of psychic phenomena, there is an increasing demand for their rational explanation. I propose, therefore, to take up, one after another the various types of such phenomena, and elucidate them according to the doctrines of Hermetic Science. Before doing this, however, it may be well to mention a few of the numerous other ways in which mediumship plays a part in human life. It has already been mentioned that the active always controls the passive, and that the grade of energy transmitted by anything depends upon its refinement. A water pipe transmits a flow of water because it has a structure suited to such transmission. A copper wire, on the other hand, because of difference in composition and form, will not transmit water, but is a medium for the ready transmission of electricity. A coarse-textured man, because his nervous system and brain are coarser in structure, transmits a grosser form of emotional and sensational energy, and consequently enjoys a form of recreation quite repugnant to the fine-skinned, fine-haired, more sensitive person. The finer the structure and the more highly organized it is, the finer the quality of energy that may pass through it. In man we find the climax of physical evolution. In his brain and nervous system there is greater refinement and a higher organization than in any other mundane form. As a consequence, man is able to receive and transmit more subtle energies than lower forms of life.

Man A Microcosm

—His physical body is the product of evolution, as the many vestigial structures present in it clearly prove. Embryology also points this out in no uncertain terms, for the human embryo, as do all embryos, briefly recapitulates the history of its ancestry. The life forms through which it has developed are shown in the forming child. In addition to such a physical history, man also contains within himself the history of his soul’s evolution through lower life forms. The various traits of character, the

impulses and desires, present in lower forms of life, are all present in man, as psychoanalysis plainly reveals. But for the most part they have been developed, transformed, and sublimated, into something higher and more beautiful. Nevertheless, in man are the vestiges, both of the structures and the tendencies, of innumerable other and lower forms of life. It is further true, as a study of natal astrology demonstrates, that man has within himself in miniature all that is in the heavens above. The zodiacal signs and the planets, as well as other celestial bodies, have their correspondences within his constitution. When they move they produce discernible changes in man. When they form definite relations to each other, called aspects, man feels differently than he did when such aspects were not formed, and unless he understands the source of his impulses, he may act in response to these feelings. Because man has within himself something corresponding to all that is below him in the scale of evolution, and correspondences to all in the sky above, and also, it is to be inferred, to all forms of intelligences above him in the evolutionary scale, the ancient Hermetics called man a microcosm. This means that man may be considered a universe in miniature.

Man A Transformer of Energy —As a microcosm, or little universe, man is able to receive and transmit a very wide variety of energies. In addition to the energy derived from the food he eats and the air he breathes, he is also the medium for countless other forces. His astral body constantly receives and transmits the energy radiated by the planets. Even as the sun acts as a transformer for the high-frequency energies of space, so man in his turn acts as a transformer of planetary energies. He is also a transmitter of intellectual and spiritual energies that reach him as wave motions from regions of greater intelligence and spirituality. The grade of intellectual and spiritual force he transmits depends upon his mental development and soul unfoldment. The astral energies radiated by the planets are intercepted by his astral body, being received more freely at those points in his astral structure, as indicated by planets in his birth-chart, that were organized by states of consciousness previous to his birth. These astral energies are even more essential to the welfare of the astral body than is sunlight to the welfare of the physical body. Only a portion of such energies received, however, is utilized by the person. The balance undergoes transformation, or change in frequency of vibration, and is again radiated, much as the sun and planets receive energy of a more general character and giving it a special trend radiate it again. Likewise, such spiritual and intellectual energy as man receives or generates is again in large measure radiated. As seen by clairvoyant vision this radiation is of two distinct and separate qualities. The more gross astral energies and thought vibrations flow forth to remain in contact with the earth, and may be received in measure by

lower life forms. In other words, the thoughts and feelings of man, as well as certain other astral energies, flow about and permeate the earth, so that other life forms coming in contact with them may receive and appropriate such of them as their organization will permit. In the upward struggle of the seven sub-mundane degrees of life, this force radiated by man and penetrating to the very center of the earth, is of great assistance. It affords these degrees of life from mineral to man whatever of intellectual energies they are capable of absorbing and utilizing. It thus hastens their evolution through providing them with mental nutriment and the incentive to effort. The other and more spiritual portion of the force radiated by man travels away from the earth and the astral plane immediately surrounding it. There are seven super-mundane realms of life; realms of life whose denizens have never been, and never will be, incarnated on earth. They form a gradation in spirituality of seven steps between man and the angel. Being too spiritual and lacking in penetrative and initiative force for incarnation in gross matter, they depend upon man for all knowledge of material conditions. The higher essences of man’s intellectual and spiritual endeavors may be assimilated by them and give them information that is a requisite of their progress. But now I must return to earth, and to matters that are susceptible of proof by the average man.

Action of Mind At A Distance —A very common phenomenon, and one that should be understood by everyone so that all may avoid becoming the dupes of unscrupulous practical psychologists, is the exercise of thought power to influence another person’s thoughts and actions without the intervention of the spoken word or any sign. It is possible, for instance, in a public gathering, to concentrate the mind on some person and make him turn and look at one. If the person is known to the experimenter it will be much easier thus to influence him, for a point of contact will previously have been established. But it is possible thus to influence a total stranger. Such experiments which have been rigidly tested out and after coincidence has been eliminated found actually to produce the desired effect, are very simple, but they demonstrate in a very forcible and convenient way that the mind of one person can, and sometimes does, influence another person at a distance. Further, it is not uncommon for a hypnotist to direct the actions of his subject by mental command alone. There is plenty of irrefutable evidence that this has been successfully done.1 The various kinds of absent treatments applied by metaphysicians, mental scientists, christian scientists, and new thought practitioners, are practical applications of this power of one person to influence another at a distance. The thought of one individual sets up lines of force in astral substance which reach

the second individual, and if the experiment is successful, sets up vibrations similar to the thought held, in the unconscious mind or astral body of the other individual. If the person to whom the thought is sent is one who is in the habit of controlling his own thoughts and actions his unconscious mind will repel, and will not accept the thought sent to it, unless it is a thought quite acceptable and perceived to be for his welfare. But if the person has cultivated irresponsible mediumship, or is naturally negative, the thought will enter the unconscious mind and may quite dominate it. The thoughts and actions then will be those willed by the person sending the thought. No person who habitually controls his own thoughts and actions need be dominated by any other person or entity.2 The soul that has built the body about itself, under normal circumstances is quite able to resist foreign invasion from any source. It is aware that to turn around and look at someone who is concentrating on it in a public meeting is not apt to prove detrimental, but it will resist detrimental mental commands even as it would resist them if they were uttered aloud.

Power of Thought to Change Bodily Form —Once a thought image has been accepted, however, particularly if the image be strong and vivid, momentous results may follow. The physical body is shaped and moulded by the astral body. Normally this moulding is quite gradual, but when the image in the unconscious mind is supported by an unusual amount of energy it brings about such a radical and abrupt change in the astral form that the physical also is drastically transformed. In proof of this, it would be an easy matter to cite numerous instances in which persons have been instantly healed by mental or spiritual treatment, such healing being accompanied by marked changes in the body and its functions. Almost everyone nowadays knows of one or more such cases.

Stigmata —But this power of the mind, acting through imagination upon the astral body, to make radical changes in the physical, is even more dramatically exemplified in numerous cases of stigmata. Stigmata is the receiving upon the body, through religious devotion, wounds similar to those of which the Nazarene died on the cross. Holes are formed in the palms of the hands and on the soles of the feet, and the side opens as if it had been pierced by a spear. Blood actually flows from these holes, and also often from wounds on the forehead where the Nazarene wore His crown of thorns, being caused solely through the action of the mind. Saint Francis of Assisi received such stigmata. Yet as he lived so long ago, materialists put the whole matter down as a legend. But cases of stigmata also occur at the present day, and have been thoroughly investigated by competent scientists. The verdict is that stigmata do actually occur, and that they emit blood.3

Speaking in Strange Tongues —Before leaving the subject of the power of one mind to influence another at a distance, it is well worth recording that a command given in a language that the person influenced does not understand has almost as much force as if given in his own language. His unconscious mind, having much keener perceptions than his objective mind, recognizes the thought behind the words, and tends to be influenced by this thought.4 From this ability of the unconscious mind to recognize the import of words of a strange language, to speaking in strange tongues, is but a step. There is no doubt now of the ability of many persons when more or less under the control of a hypnotist or astral entity, to talk intelligently in a language with which they are normally unfamiliar. Such ability is reported to have been common among the saints and early Christian fathers. By certain religious sects at the present day, talking in strange tongues and the ability to heal by laying on of the hands is required of those who claim to have received grace in full measure. To be sure, in many instances this strange speech is unintelligible, but at other times it is really recognizable talk. In these cases, as in the cases of the saints of old who often had aureoles about their heads, appeared simultaneously in more than one locality, possessed an “odour of sanctity,” had the faculty of prophecy, suffered levitation, and were insensible to fire; it is difficult to determine just how much of the phenomena is produced by the activity of their own unconscious minds and how much is due to the control exercised over them by discarnate entities. In cases of speaking in tongues at religious conversions, I believe, from my own observations, that a high percentage in their emotional frenzy become dominated and controlled by astral entities of some kind.

The Ouija Board —One of the most familiar approaches to psychic phenomena is by way of the ouija board or planchette. Particularly since the war, during which so many gallant sons and fathers laid down their lives, has the ouija board come into vogue. Little wonder, when the craving is so strong to again converse with loved ones from whom violently parted. The ouija board and planchette consist of either a flat board or a dial upon which are printed letters, numbers, and perhaps a few useful words. There is a movable pointer so arranged that it may easily be moved over the board in such a manner as to point to the characters on the board or dial. This pointer is of such size that one or several persons may rest their finger tips gently upon it. In operating the ouija board—and the planchette works practically the same—the most approved method is to place the board upon the laps of two persons, preferably a

lady and a gentleman. The fingers of both are placed lightly but firmly upon the small table which acts as a pointer, this table being on the board and permitted to move freely over it. In a few minutes this small table commences to move; at first slowly, and then with more speed. Thus it is able to talk by touching the letters and characters printed on the board, and if questions are asked it will answer them. In using the ouija board and similar appliances, the more negative and passive the experimenters, as a rule, the more satisfactory the results. The questions may be asked either orally or mentally and are answered with equal success. Now, most of the motions made by man are not the result of premeditated thought, but are directed by the unconscious mind. To be sure, we think of walking and then walk. But walking is a very elaborate and intricate process of balancing the action of one muscle against another. That is, the nervous system has been educated to respond with the utmost alacrity to commands issued by the unconscious mind. Because of the facility with which the unconscious mind can cause unconscious muscular actions, it is easier, in the normal run of things, for the unconscious mind to communicate intelligent thoughts through directing appropriate muscular actions than for it to impress the thoughts directly upon the physical brain. Hence it is that the use of unconscious muscular activity is the easiest method possible, under ordinary circumstances, for communicating that which is in the unconscious mind to the cognition of the physical brain. It is due to this that more people can get psychic messages through the ouija board and such devices than through any other method.

Range of Information of the Soul —As has been pointed out in the last chapter, the field of information accessible to the unconscious mind is enormously greater than that open to the physical consciousness. All that the person has ever experienced or known is stored up in the unconscious mind. The range of the astral perceptions is infinitely greater than those of the physical senses. It may tune in on almost any imaginable source of information, not only on the record preserved in the astral world of all that man has known and thought, but it may also come mentally in touch with still higher centers of information. Therefore, the questions that the soul of a person using the ouija board may answer intelligently are exceedingly wide in scope. And undoubtedly it is commonly the case that a portion of the information given through the ouija board emanates from the experimenter’s unconscious mind. While such a range of perception and such a storehouse of knowledge may be used by the unconscious mind, it is probable, because the unconscious mind requires much training to utilize a very extensive range, that in many cases a large part of the information received through the ouija board comes from some discarnate entity. This is all the more certain because the astral world about and interpenetrating the earth is so crowded with astral entities who seem to have no objection whatever to taking control of a negative person and manifesting through him whatever of

intelligence, or lack of it, they possess. Another factor influencing the veracity of psychic communications of all kinds is the susceptibility of the unconscious mind to suggestion. It has been educated to obey the desires of the objective mind. Therefore, if there is a strong desire for a certain type of manifestation, and no controlling entity is present, it quite naturally endeavors of itself to produce the phenomena. If there is a strong desire present on the part of the experimenter to receive a message of a certain kind, or on the part of other persons present, which it is able to perceive, it will try to deliver such a message as is wanted. The message but reflects the desire of someone present, and may be widely at variance with the truth. And even though some other entity is in control and trying to give a truthful and important message, the unconscious mind, under the influence of the desires of those present, may still have power enough to warp the message out of all semblance to its original self. Truthful, serious messages may be expected only when those present are serious, and above all else, desire the truth, however discomforting it may be.

Factors Influencing Veracity of Spirit Messages —We now perceive that in all spirit messages there are three factors which may be present in widely varying proportions, and which may have an influence upon the message. There is the unconscious mind of the medium, which may be entirely responsible for the message, or which may have almost nothing whatever to do with it. There is the desire and combined thought force of those present acting upon the subconscious mind of the medium. This may amount to almost nothing in some instances, and in others may be the deciding element. Then there is the presence of one or more astral entities, which may be intelligent or may be ignorant, which may be impersonations and hoaxes, or may be as they represent themselves to be. They may have but partial control of the medium and not be responsible for the message, or they may be in complete control and the sole authors of it. The self-controlled clairvoyant can see these entities and can feel whether or not they are genuine or are wearing a mask of deception, but the irresponsible medium has no way of knowing whether or not his controls are as represented.

Proof of Human Survival —Undoubtedly those who have once lived on the earth and passed to the next realm sometimes communicate with those yet in the flesh through such simple devices as the ouija board. Ouija board answers usually are trivial and shallow, or but shadow the thoughts of those present. Yet occasionally information is thus received of astounding correctness and great value. Instances are recorded in which such messages have saved lives, and other instances in which information was received

known to no living person. People who have disappeared leaving no trace, drowned without witnesses, have been able to communicate the method of their death and direct searchers to the physical remains. There are other cases recorded where people have been directed to dig for mineral deposits where there were no surface indications; consequently the location could have been known to no living person, and the mineral deposits so located have proven of great value. These are exceptional cases, it is true, and many a poor dupe has been sent to dig for mineral where there was none. Yet these successful cases can not be accounted for by the theory that the knowledge was transmitted from the mind of some living person. Undoubtedly, as I said, under certain circumstances those physically dead communicate again with the living. The range of power of the unconscious mind of living man is so extensive that it taxes human ingenuity to the utmost to devise any test by which human survival may be proved. One of the tests, recently devised, called cross-correspondences, is meeting with considerable success. The discarnate personality, through several widely separated mediums, gives fragments of classical quotations, or other matters with which he was familiar when on earth, and of which the mediums are quite ignorant. These fragmentary messages, having no meaning separately, are directed to be sent to the Psychical Research Society, where they are pieced together, and not only make sense, but reveal something that research shows the person giving the message was familiar with, and would naturally use to establish his identity. These experiments are yet in their infancy, yet even so far as they have been carried, they seem to me to establish the survival of the human personality beyond a reasonable doubt. In these communications which we have been considering, the medium is more or less under control. I shall not violently condemn the use of the ouija board. It does imply, however, loss of control of the body and mind in small degree. In just so far as there is success with the ouija board, precisely so much has disintegrative and irresponsible mediumship been established. Some force other than the normal personality has usurped the power temporarily to use a portion of the astral brain, nervous system, and muscles. It is so much lost in the struggle to command the body and progress in evolution. Yet a few raindrops do not make a river, nor do a few drinks make a drunkard. Many people believe that strong liquor in moderation is more beneficial than the reverse. They admit that excess is ruinous, but contend that the pleasure to be derived from drinking within limits is greater than the harm done the body by the alcohol. Such persons could with equal logic extend their argument to the use of the ouija board. At least it seems to be the least harmful of negative mediumistic endeavors. As a rule the amount of control is small. And while I know of a few persons who have gone to excess with the ouija board and landed in the psychopathic ward, as also I know certain drunkards who once believed they could “drink or leave it alone,” yet I also know hundreds of people who have experimented with the ouija board, and even with automatic writing, which requires a stronger extraneous control, who, from all

appearances, are none the worse for it.

Wise Spiritual Intelligences Use Impression —Of this, however, I am quite positive; truly wise spiritual intelligences do not make a practice of communicating through a person under control. In dire necessity, on some rare occasion, they may do so, but only because no other avenue is available and the message must be given. Wise spiritual intelligences, when they are permitted to do so, give their messages by impression. Aware of the disintegrative effect upon the medium of controlling him, they refuse to exercise such control. They merely talk forcefully to the astral counterpart of the person they wish to impress. The astral body is not controlled, but has full knowledge of what is being said and who is saying it. It is a matter of conversation, not always one sided, even as two people ordinarily talk on meeting. This communication, which is given by an astral person—a disembodied person—to the astral counterpart of a person still in the flesh, rises from the unconscious mind into the region of objective consciousness. It may seem, if the person is not accustomed to receiving such impressions, but a vague realization that a certain thing is a fact. If the person receiving the message is a little more advanced in psychic matters, it may rise into objective consciousness as a series of complete and precise sentences, but with no very clear knowledge of the source from which derived. But if the receiver has practiced to develop the ability, he may be as fully aware of who is talking and what is being said as if he were talking to a friend in the flesh. A great deal of information, and I am sorry to say misinformation also, is given by those of the inner planes to those on the outer plane who delve into occult matters, without the recipient being aware of the source from which his impressions come. He merely feels that something is true, or all at once some information flashes into his mind. I speak of misinformation advisedly, for those who pass to the next plane of life do not immediately become all wise. Until educated away from them, which may be a very long time for one who on earth was very set in his ideas, they still hold to the same beliefs and habits of thought that they held on earth. They may be quite as much in error, and quite as dogmatic about it, as anyone in the world. Only those who keep an open mind and endeavor to learn the unprejudiced truth make rapid progress on the inner planes toward a better understanding of truth than those on earth. And these, invariably, when they find a seeker who is worthy, endeavor to impress him with a knowledge of truth as they have found it. Hence the oft repeated slogan in occult circles that whenever the neophyte is ready, behold, the master appears. But a master teaches, admonishes, and advises his chosen pupil, the same as he would do if he were a spirit in the flesh. No true master places his neophyte, or anyone else, under control. It is always a joy to the scholarly men of earth to find someone with a desire to

emulate them in the acquirement of knowledge. As I know from observation and experience, those who master difficult branches of learning are ever eager to help the younger student who aspires to acquaint himself in the same branch. And when they find a pupil who shows considerable ability they go to great pains to help him over the difficult parts of the road. This is quite as true of wise spiritual intelligences. They are always eager to find a pupil who is worthy of instruction. Yet they are not desirous of shouldering all his responsibilities in life, or of advising him on every trivial matter. Each soul should cultivate his individuality and learn to decide his own issues whenever possible. But wise spiritual beings are ever ready to advise us if we indicate by our efforts and aspirations that we are striving to help ourselves. This they do through impression.

Automatic Writing —Next to the ouija board in popularity is automatic writing. The medium sits at a table with a sheet of paper before him. He grasps a pencil in his hand and places his hand in the position of one writing. He then becomes passive and awaits results. When the controlling entity has succeeded in establishing rapport with the sitter—which really consists of organizing such lines of force between its astral form and the astral form of the sitter that it can communicate its own motions to the form of the subject—the hand begins to write through no volitional effort of the medium, and usually the medium is ignorant of what is being written.

Rapport —Before going further I should explain more about rapport. Both those in the flesh and those out of the flesh can raise and lower their vibrations temporarily to a certain extent, much as the strings of a musical instrument can be changed in tension. To communicate rates of motion from one entity to another requires only that some of the vibrations of their astral bodies have similar frequencies. This forms a point of contact through which the more active can inject its rates of motion if the frequencies are made synchronous—that is, vibrate in unison, the crest of a wave motion in one corresponding in point of time to the crest of a wave motion in the other. Synchronism is easy when one of the entities becomes passive. The active entity, once a point of contact is established, injects more and more of its rates of motion into the astral body of the medium. The vibrations of the medium are thus raised or lowered until they very largely vibrate in unison to those of the controlling entity. The entity then has complete control and the medium is powerless. Rapport is established when the vibrations of one entity vibrate in unison with those of another entity. Rapport does not imply control, for two persons may be in rapport and neither exercise control of the other. Rapport merely facilitates the exchange of

energy, and may be the result of similar rates of energy present due to similar thoughts and similar planetary influences at birth, or it may be produced artificially by raising or lowering the vibrations. Rapport is very important and valuable, but in the case of negative mediumship it is a principle used by the controlling entity for obtaining control of the medium. Once control is gained, the more thorough the rapport the fuller the control. The astral world is so crowded with entities of different grades and kinds that a call sent out by a medium for a control is quite sure to be answered by something. It may even be answered by the deceased personality who is supposed to be in control. But however the message may be communicated through an irresponsible medium; whether by the ouija board, automatic writing, table tipping, the control of the medium’s vocal organs, or in some other fashion; in addition to the probability of some entity exercising control of the medium’s body, there is also a possibility that the message emanates from, or at least is colored by, the unconscious mind of the medium or the thoughts, conscious and subconscious, of those present. In automatic writing the controlling entity, after establishing rapport with the medium, is able to direct the arm and hand in writing whatever it may desire.

Table-Tipping —In table-tipping5 unconscious muscular contractions, such as are used in ouija board communications and automatic writing, are made use of to start with, but there soon develops an additional factor. Those present sit in a circle about a small table, placing their finger tips lightly upon it. Soon the table begins to vibrate distinctly, and when this vibration reaches a certain tension the table begins to move about in a more or less intelligent manner. It is truly wonderful what power of expression can manifest through a small wooden table. It often moves toward one of the sitters and actually caresses him, or it may manifest enmity through violent gyrations. Someone present asks the table if the control is a certain person long dead, and when the right name is mentioned the table pounds violently on the floor. It answers questions by pounding on the floor or rocking violently to express an affirmative, and slows almost to a stop to express a negative reply. It also communicates by a prearranged code, tapping on the floor, or moving in a certain manner to make itself understood. The additional factors, of which I made mention, are the electromagnetic emanations of those present, which are used by the control to set the table vibrating and to assist in its movements. The control, through its rapport, or close association with the astral form of the medium, is able to communicate motions set up by it in astral substance to these electromagnetic forces drawn from the sitters. This electromagnetic force may then be directed through the table and its motions imparted to the physical substance of the table.

The use of electromagnetic energy drawn from organic substance, and in the case of table-tipping drawn from the medium and others present, seems to be an absolute requisite for the exerting of physical force by a discarnate entity. Another rule, while perhaps not absolute, yet at least of common observance, is that the more physical force exerted by a discarnate entity the less intelligence it manifests. Clairvoyants and seers of all ages claim that strong physical manifestations of psychic force are nearly always produced by entities low in intelligence, chiefly elementals, but who possess much strength in the lower astral currents. It is truly surprising how many mediums who do healing or produce physical phenomena claim American Indians as controls. They hold that the Indians are closer to the earth and consequently have more power to give strong physical manifestations. In table-tipping the particles of the table become so charged with energy as to give the impression of being alive. Anyone who has had experience with genuine table-tipping could not be deceived as to whether or not there is a strong psychic influence present, for there is a peculiar vibration in the wood that may be distinctly felt before, and as, the table begins to move. Not infrequently, also, the table is levitated completely from the floor, or continues to rock, while no fingers are closer than several inches above it, and on occasions it moves entirely across the room with no one touching it.

Levitation —This brings us to the subject of levitation.6 The movement of light objects, and also the movement of heavy objects, at a distance from the medium, sometimes at a great distance, and without physical contact of any kind, has been thoroughly established by men of international scientific reputation. Chairs, tables, and many other objects, including sometimes the medium, are lifted into the air and suspended there without visible means of support. The late Mr. W. J. Crawford, D.Sc., lecturer in engineering at the Municipal Technical Institute, Belfast, by a great number of experiments, established, through placing the medium on a weighing machine, that it is customary for the medium to gain in weight as much as the object lifted; also, that when an object is made heavier than normal, the medium, though at a distance, loses in weight the amount gained by the object. This leads to the conclusion that there is an invisible astral and electromagnetic connection between the medium and the object acted upon. The controlling entity extends the medium’s astral body, and this becomes the moulding power by which electromagnetic emanations present are used as energy to lift the distant object or to hold it down. It is as if an invisible and extremely elastic arm reached out from the medium to act upon the physical object. Other experiments indicate that it is quite common where objects are lifted or moved by invisible forces, for each of the persons present, some more and some less, to contribute to the moving force. Each person in the circle may gain something in

weight when a heavy object like an oak table or a piano is lifted from the floor by an invisible force. The controlling entity is able not only to use the electromagnetic emanations of the medium, but also to use extensions from the astral bodies and the electromagnetic energies of every person present, in more or less degree, in the lifting of material objects. If a sudden shock disturbs the medium, the object will drop to the floor, because the communicating lines of force between the medium and the object have been broken. It would be stating more than has been proved, and more than is probable, to say that objects are only levitated by pressure exerted by an extension of the medium’s astral and electromagnetic bodies. In certain cases of hauntings, which will be discussed in the next chapter, objects apparently move when there is no human medium near, and irrespective of whether or not there are witnesses. It is not uncommon for pictures to be violently thrown from the wall, clocks to stop, raps, knocks, and other physical manifestations to take place at the moment of death of a relative in a distant land.7 The dying person may act through the astral body and electromagnetic emanations of some person in the house where the manifestations take place, may use the electromagnetic emanations drawn from his own body, or in rarer instances there may be electromagnetic energy associated with the physical substance of the environment that is available. It seems that it is not always essential for the production of physical phenomena to have a human being to draw upon, but such human is at least present in by far the majority of cases. Certainly, in all cases, there is present an available supply of electromagnetic energy that has been associated with organic life. If we bear in mind the way in which an extension of a medium’s astral body is able to act as a lever to lift objects at a distance, we at once see how an extension of the medium’s astral body, which is able to assume any desired form, may hold the medium to the floor. In this way, certain mediums are able to increase their weight at will, although of course, being in a trance state, they know nothing about how the effect is produced.

Spirit Rappings —We also now are able to perceive how spirit raps8 and knocks are produced. These noises in the home of the Fox sisters were the commencement of modern spiritualism. They may occur on a table, on the walls, on the ceiling, or apparently even from the air overhead. When the raps seem to come from a wall or solid object, the wall or object vibrates as if it had received a blow. An invisible projection from the medium sufficiently strong to lift a chair or table, it seems to me, should experience little difficulty in striking a blow that can be heard, or in producing condensation and sudden expansion of the air in limited areas to produce an explosive effect. But in all these cases the noises are, as I believe, produced through electromagnetic motions organized by astral lines of force from the medium, to such a consistency as to be able to communicate motion to physical substance.

Slate Writing —Slate writing and direct writing9 are doubtless produced by extensions of the medium’s astral body being used by the controlling entity to establish lines of electromagnetic energy sufficiently strong to write messages with a pencil. Slate writing is usually accomplished by placing a bit of slate pencil between two slates, that have been washed clean, locking the slates together, and giving them to the medium or to some person present to hold. In a few minutes the noise of writing is heard on the inside of the slates, and after a rap is given by the entity as a signal that the work is finished, the slates are opened and found to contain a message signed by some deceased person. Other writing is produced on blank sheets of paper on which have been placed bits of lead pencil.

Precipitation —Still another phase of writing is known as precipitation. Cases are on record where blank sheets of paper have been covered with writing, voluminous MSS. containing information unknown to the medium, being so received in a short time. Beautiful pictures also sometimes appear on slates or upon paper in the same manner. The rapidity with which such writing and such pictures are produced leads to the belief that the controlling entity is able to visualize clearly a whole picture, or a whole page of writing, and to transfer bits of pencil, or the various pigments, to the slate or page almost at once. That matter may be made to pass through matter was first demonstrated by Prof. Zollner and set forth in his book, “Transcendental Physics.” The experiments with materializations, to be discussed in the next chapter, indicate that dematerialization of matter sometimes takes place. The bits of pencil used in precipitated writings, and the pigments used in precipitated pictures, may be materialized from non-material substance, or they may be produced by collecting the minute particles of all substances that exist in the air. But more likely they are derived from existing pencils and pigments and are transported to the place where precipitated in a dematerialized state, to assume the normal physical form again when precipitated as writing or as a picture. In these cases also, the controlling entity undoubtedly uses the astral body and electromagnetic emanations of the medium. It uses them to build such lines of force as will collect and precipitate the proper materials in the form it has visualized.

Extrasensory Perception —The discovery of Pluto, the inner-plane planet and the planet of statistics and mass production, early in 1930, was immediately followed by the application of experimental methods and statistics to the investigation of telepathy, clairvoyance and precognition by a dozen universities, encouraged by the work of Dr. J. B. Rhine at Duke University. The university scientists now group these and allied faculties of the soul under the one term, extra-sensory perception, usually designated merely as ESP. Dr. Rhine published his monograph, “Extra-Sensory Perception,” in 1934; Stuart and Pratt published, “Handbook for Testing Extra-Sensory Perception,” and Rhine published, “New Frontiers of the Mind,” in 1937; and in 1940 Rhine, Pratt, Greenwood, Smith and Stuart collaborated in publishing, “Extra-Sensory Perception After Sixty Years.” The painstaking work of these men, and that of other university experimenters, not only conclusively prove that man possesses ability to gain information by telepathy and clairvoyance, but that almost as easily it is possible to gain information of the future, termed by them precognition. Also coincident with the discovery of Pluto, university scientists began to accept, and use in teaching physics, Einstein’s Special Theory of Relativity. This acceptance is now practically universal. Relativity holds that time and velocity are always interrelated, that physical velocities cannot exceed that of light, that anything moving with the velocity of light no longer possesses length, has infinite mass, and for it time has come to a standstill. Yet in the region where the soul chiefly functions, on the inner plane, or astral world, velocities are greater than those of light, and there consequently is a different order of gravitation, a different order of distance, and a different order of time. This slower time of the inner plane enables us in a logical manner to account for both postcognition and precognition: Seeing something as it existed at some particular instance in the past or as it will probably appear at some particular instant in the future; which the university scientists prove man sometimes actually does. When we move our consciousness to the inner plane—the realm in which life normally functions after physical death—where velocities are greater than those of light, an infinite number of events can be condensed into one moment of this stand-still time and we are able to see backward and forward along the time-flow of external life and observe or have in one moment, experiences which in the rapid time of external life would occupy days, months or even years. Relativity also makes clear why the inner-plane high-velocity, slow-time region cannot exchange energies with the low-velocity, fast-time region of outer-plane existence directly, but that all contact between the two must be made through Boundary-Line electromagnetic energies which have approximately the velocity of

light. The various relations of inner-plane existence and outer-plane existence are set forth in full detail in Course 4, Ancient Masonry, Chapters 9, 11 and 13, Course 11, Divination and Character Reading, Chapter 1, and Course 20, The Next Life.

Seance Rooms —Now, before closing this chapter, as I have repeatedly referred to irresponsible mediums and their seances, I should perhaps give a certain warning to the less experienced about seance rooms. Every person should, it seems to me, avail himself, if the opportunity arises, of seeing some genuine psychic phenomena. People of a scientific turn of mind and positive makeup can investigate mediums with impunity. Persons less positive readily become influenced by astral entities if they attend seances, it is particularly true if they attend developing circles. It is quite common for the entities controlling the medium to use the astral and electromagnetic energies of the medium to crush any resistance offered to their control of other persons present. They also use these energies to form a point of contact with persons present, following them home and endeavoring to make the contact permanent and take full control. If such a person is mediumistic or sensitive, the astral entities may gain a power of influence, even though the person is unaware of it. Such a person, if no more serious influence is experienced, gets the seance habit, and runs to a medium for advice on every trivial occasion. He becomes a seance addict. The seance room, while it serves a useful scientific purpose, is not without its dangers. Notes 1. Death and Its Mystery, by Flammarion, Chapter V. 2. Explicit instructions for protecting oneself from the mental influence of another are given in Course 9 Mental Alchemy, Chapter 7. 3. Death and Its Mystery, by Flammarion, Chapter V. 4. Ibid. 5. For authentic examples see Thirty Years of Psychical Research, by Richet, p. 401. 6. Abundant authentic instances of levitation are given in Thirty Years of Psychical Research, by Richet, p. 421. 7. For authentic instances see At The Moment of Death, by Flammarion, Chapter IX. 8. For authentic instances see Thirty Years of Psychical Research, by Richet, p. 443. 9. For authentic instances see Thirty Years of Psychical Research, by Richet, p. 448.

Phenomenal Spiritism

Chapter 7 Phenomenal Spiritism BEFORE discussing the weird subject of haunted houses, and the astounding discoveries recently made in regard to materializations, it will probably be best first to explain certain phenomena of more common experience. Among these, and having occurred to some member of almost every family at some time, are monitions. Monitions differ from premonitions in that while they denote a recognition of some event or condition that could not be known by the normal faculties, they do not anticipate future events. These monitions generally occur at the time of an accident to an acquaintance, at the time of the illness of some person not present, or at the time of some absent person’s death. But sometimes they occur concerning trivial matters. They occur to persons who are not generally regarded as unusually sensitive, and who, perhaps, have had no other such experience in their lives. More commonly there are no objective phenomena. The person receiving the monition sees the image of a distant friend, or hears the friend calling him, or hears a loud knock on the wall, or has a dream in which he sees the friend dying or meeting with an accident. Later the news comes that the friend actually has died, or has had an accident. Thousands of people have had such experiences, and there is a multitude of authentic cases on record.1

Premonitions —Premonitions, also, are of everyday experience. There are numerous authentic records2 in which, without knowing a certain person is approaching, and perhaps not having seen him for a long time, other persons will commence to talk about him, and be very much surprised when he puts in an appearance. At times someone will see the phantasm of the approaching person so plainly for a moment as to think it an objective reality, and believe he actually sees the person in the flesh, until he appears and disclaims having been in that vicinity before. Sometimes a person usually normal sees a friend enter a distant building at a certain hour of the day, which he times, and later verifies from the friend that he actually entered the building about that hour. Sometimes an acquaintance is seen talking to a stranger, at a place beyond the normal powers to discern, and later upon describing the place and the stranger, the acquaintance verifies the description as accurate. Happenings seen in dreams,

also, not infrequently are found to be records of what has actually transpired, or what actually later comes to pass. Recorded cases of this kind are so numerous that a book might easily be filled with them. They reveal that the astral body has sense organs by which it may recognize that which is happening at a distance. In the case of accident, or the death of an acquaintance, it is highly probable that there is a conscious or subconscious desire on the part of the person dying or hurt to communicate this information. The wave motions thus sent out are intercepted by the person receiving the information. In other cases it seems that the clairvoyant faculty, or other astral sense organ, has perceived the happening or condition and made the astral brain aware of it. Conditions then have been favorable for the astral brain to impress this information on the physical brain and obtain a conscious recognition of it. Because of the difficulty experienced by the astral brain in impressing information perceived by it upon physical consciousness, it often makes use of symbols. Because of the association of thoughts, one thought, or image, suggesting another, the astral brain often finds much less resistance to presenting information in symbolic form than to presenting it as conversation or as an image of the happening. It is sometimes easier for it, for instance, to produce the sensation of smelling a strong pipe, to acquaint a person of the astral presence of someone who before death smoked a strong pipe, than to show a phantasm of the person, or to cause his voice to be heard. Symbolism is the easiest method, and the most common one, by which the astral brain transmits information to the everyday consciousness. But whether it makes use of symbolism, or some more direct method of apprising the external consciousness of something, it is frequently not able to gain the recognition of the external consciousness at the time the information is first perceived. It may be hours, days, or even weeks, after the astral brain recognizes some important fact, before it finds suitable conditions—such as unusually sound sleep, or sufficient lack of alertness to facilitate some involuntary movement—for transmitting the knowledge to the physical brain. Not all monitions, and not all premonitions are confined to subjective phenomena. Sometimes several persons present see the same vision, or hear the same knock or disturbance, and sometimes physical objects are moved with no one touching them.3 In such cases either an astral entity, or the astral brain of some person present, uses the electromagnetic emanations of those present to cause a movement of physical matter. Electromagnetic energy derived from organic substance, and preferably from a living person of mediumistic temperament, so far as is now known, is an absolute requisite for the psychic production of movement without physical contact. In all cases the controlling entity, whether it be the astral brain of some person in the flesh, or some discarnate entity, or merely a strong thought-form, does not generate the energy used. By establishing proper rapport with a source of energy it merely directs it into a given channel. It acts on much the same principle as the electrician

who closes a switch that permits an electric current to flow through and set in motion ponderous machinery. The electrician need not be strong to do this, neither need the controlling entity be strong to produce startling physical manifestations of psychic phenomena. The entity needs a sufficient supply of electromagnetic energy that has been generated through organic processes, and needs to effect a rapport with the astral substance associated with it. The electromagnetic energy is directed by means of the astral substance associated with it, and when rapport has been established this astral substance may be controlled, if no opposing intelligence is also in rapport with it, with very little effort and in a surprisingly effective manner.

Bilocation —Similar principles are involved in cases of bilocation. Bilocation takes place when a person appears simultaneously in two different locations. The lives of the saints, and other legendary literature, abound with mention of such cases. Authentic cases are also known at the present day.4 The double, which appears at a distant spot and perhaps to several persons, and sometimes even moves objects, may be the astral body, or it may be a thought-form. A thought is primarily certain rates of motion in astral substance that assume a form. Such an astral thought-form may, or may not, be vitalized with electromagnetic energy. That thoughts are capable of communicating such motions is demonstrated through the photography of thought-forms by Dr. Baraduc of France and others. If one person thinks strongly of another, the image of the thinker will be conveyed through astral vibrations to the astral brain of the person thought of. If the person thought of is receptive, his astral brain will perceive this image of the thinker, and if he is accustomed to bring up into everyday consciousness the things he perceives in the astral—if he is sensitive—these rates of motion will be communicated to his physical brain and he will apparently see the person doing the thinking. Another person, who is not a sensitive, may be present and perceive nothing. But if the thinker has the ability to impart strong electromagnetic motion to the thought-form it is possible to set up such electromagnetic oscillations that it will register as a transparent image upon the physical organs of sight of those who are not in the least psychic. The person may thus be seen distinctly by many people at a long distance from his body. But really he does not leave the physical, only projects a thought-form vitalized with electromagnetic force. By this means he may appear simultaneously in several localities at the same time.

Astral Travel —Yet only a portion of the cases of bilocation can be explained as thought-forms. In other cases, undoubtedly, the person is traveling in his astral body. The electromagnetic emanations of a person may be sent to a distance, or may be used by

the astral body to build up a visible form at a long distance from the physical body, but the etheric body, being continuously dependent upon the life processes of the physical, never leaves the close proximity of the physical form. The astral body, however, is not so restricted, and during physical life may almost entirely leave the physical body. When so absent it is connected with the physical by a very thin line of force in astral substance. The astral body when absent from the physical may visit the homes of the dead in astral realms, may attend schools on either plane and bring back the memory of what has been seen and heard, or may visit distant physical or astral lands. Full instructions for developing the ability to do these things are presented in the MS., “How to Travel in the Astral,” which is given without charge to all members of The Church of Light who pass the final examinations on eleven courses of study. This astral body, being occupied by the mind, or soul, when it appears at a distant place is able to carry on intelligent conversation, which a thought-form can not do. The physical body, meantime, acts in a purely mechanical and automatic manner. In order to become visible to the physical sense of sight, or to move physical objects, the astral body utilizes the electromagnetic emanations of its own physical body, or the electromagnetic emanations of the persons to whom it appears, or who are in the vicinity of the objects moved. It should be understood that these electromagnetic energies used by astral entities both in the flesh and out of the flesh to produce physical phenomena, are generated by organic life. They are emanations from the etheric counterpart. This etheric counterpart never leaves the physical replica. It is sometimes taught that an etheric “shell” may be drawn from the dead physical body and used to simulate the deceased person. I believe such teaching to be an error, and a close study of the biological processes that generate and maintain the etheric bodies of organic life leads me to conclude that the etheric body is so closely associated with, and dependent upon, the chemical processes of the physical that it never leaves its immediate vicinity. At death the astral body of man usually severs its connection with the etheric body. The etheric body then has no more intelligence than the physical corpse. It is, in fact, the vitality of the physical body. After death there is still some energy radiated by the corpse until it dissolves, but as the physical body disintegrates so does the etheric body. It might furnish some energy to an astral entity if a point of contact could be established, but not nearly so potent as may be derived from a living person. Its organization is possible only so long as the cells of the body carry on their life processes, for from them it draws its energy. Until the body disintegrates it may hover over the corpse, and is often seen as phosphorescent light. But I have every reason to believe that it cannot be disconnected from the corpse and used as a vehicle for magical work, or control a medium for the purpose of impersonation.

Etherealization —In a seance room, and sometimes elsewhere, an astral entity—which may be either a deceased person or one yet in the flesh or a non-human intelligence—by getting in rapport with a medium’s astral body may be able to utilize the electromagnetic energy present to rarefy the atmosphere in limited areas and set the atmospheric particles in such rapid vibration as to produce a luminous effect. This luminous area may take the form of a hand or face, or even a human figure. Such a manifestation is called an etherealization. Or the entity may set the ether to vibrating in a certain spot with the frequency of light. This light may then be moved about the room. Such lights are not infrequent at spirit seances, and are sometimes also seen elsewhere.

Spirit Photographs —From etherealization to spirit photographs is but a step. If there is a figure present luminous enough to be seen, it probably also can impress a photographic negative. In point of fact, faces of the deceased, messages written in their own handwriting and signed with their signatures, and relating things that only they could know, appear on photographic negatives even when they are invisible to the human eye. Some astral entity has succeed in utilizing the electromagnetic emanations of those present to set up rates of motion in the ether that impress the negative much as light would do. A photographic negative is much more sensitive to certain high light vibrations than the human eye. So while it is not uncommon for the presence photographed to be seen by persons in the same room, yet it may also be photographed while invisible to the human eye.5 Other than human astral entities may likewise be photographed. There are myriads of magnetic elementals, nature spirits, and such creatures, so dense in their structure and so close to the earth that it takes only a moderate development of clairvoyance to see them. Fairies, pixies, and the like are not mere fables. Their power, no doubt, has often been exaggerated; for it is doubtful if they are able in any manner to affect human life and destiny except through rapport with, and at least partial control of, some human medium. Nevertheless, they exist as astral entities. As such, through rapport with a human medium, they may collect about themselves sufficient of the electromagnetic emanations of the medium to become visible to physical eyes, and to impress a photographic negative with their pictures.6

Inspirational Speaking —Another phase of mediumship, one of the most common in fact, is inspirational speaking. A medium takes the rostrum and goes fully or partially under control. Some astral entity may direct the speech that follows, but far more frequently the astral brain of the medium simply receives the thought emanations from the astral brains of the audience. These thoughts—which are not only the conscious opinions of the audience, but also the information contained in their astral brains—are constantly radiating their energy through the astral substance. They are received by the medium’s brain and become the source of his inspiration. He gives back to the audience their ideas and opinions colored by his own.

Test Readings —In test readings also, although the medium may have a wider source of information, it is common for the information to be gathered from the minds of the clients. The medium, of course, knows nothing about the source of information. Yet when a question is asked or written, whatever information about the subject is present in the astral brain of the client is radiating energy through astral substance. The medium then tunes in, unconsciously, on these wave motions and combines the various factors so received in a manner that will give a plausible answer.

Trumpet Speaking —Trumpet speaking is still another rather common form of mediumship. The controlling astral entity in such manifestations utilizes the electromagnetic force present to produce motions in the atmosphere within a trumpet or megaphone that give a rate of vibration similar to that used in speaking. These compressions and rarefactions produce the same effect as some one talking. The trumpet is often picked up by invisible hands and carried about the room, talking, singing songs, and laughing. It is probable that the astral vocal chords of the medium, or the entity, are actually placed in relation to the trumpet just as they would be in speaking through it physically. About these astral vocal chords are attracted compressed air or other atomic matter of sufficient consistency to be used to produce the effect of a physical voice speaking through the trumpet.

Apports —The carrying of physical objects long distances through no physical agency is a

more rare phase of mediumship. Objects obtained in this manner are called apports.7 The most astounding phenomena in connection with such apports that have come to my attention were those produced some years ago at seances held in Australia under the leadership of the late Mr. Stanford. The medium was stripped and searched and taken into a room specially prepared by the investigators with the view of making deception impossible. Under such conditions antiques and other objects of considerable volume and weight, upon demand, suddenly appeared in the midst of the investigators, apparently being pilfered from countries sometimes thousands of miles distant. To produce such an effect it is necessary not only that the astral body of the medium be able to travel to the spot where the apport is located, but also that he organize lines of electromagnetic force from his physical body to his distant astral body. This electromagnetic energy, then, must be used as a magnetic force to polarize the protons and electrons within the atoms of the object to be transported. The object when thus reduced to its electronic state may be moved with the speed of electricity along the lines of electromagnetic force established by the medium. In this dematerialized state physical things would offer no resistance, no more so at least than to radio waves, and the object could be transported into a locked room as easily as anywhere else. Then when it had reached its destination, if the polarizing force were removed the object would resume its normal shape and properties. Many years ago Zollner, professor of physical astronomy of Leipzig, experimenting with the medium, Slade, had proof of the movement of objects without contact, and also that matter could be made to pass through matter. This was set forth in his book, Transcendental Physics, now unfortunately out of print. At the present time, since it is known that the electrons of what appears to be solid matter are relatively as far apart as the planets of the solar system—there being about as much space for the particles to pass as there is in proportion to their size for the planets to pass each other—the mystery of matter passing through matter is not so great. If the force used to suspend the motion of the electrons were similar to an electric force, the electrons would not retain their original relative positions, and the form would be completely destroyed. But if the movement of the electrons can be suspended, say, by something similar to a magnetic force, then when matter has passed through matter and the magnetic force is removed, they again resume their original motions, and there appears the original object.

Materialized Flowers —It is difficult to say just what percentage of the flowers that so often suddenly appear, apparently out of space, in a seance room, are really apports and what percentage are materialized flowers. Probably the most of them have been culled from someone’s garden and brought to the room by invisible agencies as apports.

On the other hand, it is not impossible that flowers are at times actually materialized. This is not more wonderful than that the materialized form of Katie King should give Crooks a lock of her hair, or that the materialization Phygia should permit Richet to cut hair from her head, or that Mme. d’Esperance should allow sitters to cut off pieces of the materialized draperies surrounding her.8 Perhaps I may here be pardoned for relating a personal experience: Many years ago some persons of my acquaintance held regular private seances at which they sometimes beheld wonderful phenomena. At one of these circles a person present wished a token from a loved one long dead. Slate writing was a common thing in the circle and slates were present. The controlling entity told the lady making the request to take off her wedding ring and lay it on the slate. This was done, and the slate kept in full sight, although given no special notice as some of those present were engaged in conversation. Presently, on taking up the slate, the lady found a beautiful golden rose painted on it. This rose, which expert jewelers pronounced gold plating, was as perfect twenty-five years later as on the day it was painted. The discarnate person was very fond of roses. Evidently the electromagnetic forces of the medium were directed by some astral intelligence in such a manner as to overcome the cohesion of some of the atoms of the gold ring and place them in the desired arrangement to form a rose. It was a case of precipitation in which gold was the substance used.

Materialization —This brings us to the most wonderful of all psychic phenomena—to materialization. The evidence for the genuiness of materializations is voluminous and quite irrefutable. As a rule they do not form instantly, but gradually condense from a white nebulous vapor about a nucleus. This white vapor, called “ectoplasm”, from two words meaning “outside”, and “form”, is a condensation of the emanations from the medium’s body. It is really an extension of the medium’s astral body about which physical particles are collected in such a manner as to give it temporarily, and sometimes permanently, the properties of physical substance. The startling thing about ectoplasm is that it seems capable of assuming the form, shape, and properties, not only of any conceivable inorganic substance, but also of any conceivable living organ or organism. Quoting from “Thirty Years of Psychical Research”, by Richet: In any case we can, thanks to the experiments of Crawford, Ochorwicz, Mme. Bisson, and Schrenck-Notzing, form some idea of the genesis of these phenomena, and sketch out a kind of embryology. This embryo-genesis may not be identical in all cases, but in some that have been exactly observed and illustrated by photography, a kind of nebulous, gelatinous substance exudes from the medium’s body and

gradually is organized into a living, moving form. The ectoplasmic cloud would seem to become living substance while at the same time veils develop around it that conceal the mechanism of its condensation into living tissues (page 491). I have also, like Geley, Schrenck-Notzing and Mme. Bisson, been able to see the first lineaments of materializations as they were formed. A kind of liquid or pasty jelly emerges from the mouth or the breast of Marthe which organizes itself under degrees, acquiring the shape of a face or a limb. Under very good conditions of visibility, I have seen this paste spread on my knee, and slowly take form so as to show the rudiment of the radius, the cubitus, or metacarpal bone whose increasing pressure I could feel on my knee (page 467). In the experiments of Sir Wm. Crookes with the medium Home, everything witnessed took place in the light, and materializations were frequent. His experiments with the medium Florence Cook and the materialization which called itself Katie King were even more conclusive. His letter of March, 1874, says: I have at last obtained the absolute proof I have been seeking. On March the 2nd, during a seance at my house, Katie (the apparition), having moved among us, retired behind the curtain and a moment later called me, saying, ‘Come into the cabinet and raise my medium’s head.’ Katie stood before me in her usual white robe and wearing her turban. I went toward the bookcase to raise Miss Cook, and Katie moved aside to let me pass. Miss Cook had slipped down, and I had the satisfaction of seeing that she was not dressed like Katie, but was wearing her usual dress of black velvet. Crookes says further: Katie is six inches taller than Miss Cook; yesterday with bare feet, she was four and one-half inches taller. Her neck was bare and did not show the cicatrice that is on Miss Cooke’s neck. Her ears are not pierced, her complexion is very fair, and her fingers much longer than those of Miss Cook. Richet, speaking of a seance he held with Eusapia Palidino, at which Mme. Curie was present, says: It seems hard to imagine a more convincing experiment, for in twenty-nine seconds the element of surprise is eliminated. In this case there was not only the materialization of a hand, but also of a ring. As all experiments demonstrate, materializations of objects, garments, and woven stuffs are simultaneous with human forms, these latter never appearing naked, but covered by veils which are at first white semi-luminous clouds which end by taking the consistence of real woven fabrics.9 Many scientific men of international reputation have experimented with numerous materializing mediums and found them genuine, as did Geley who, “after describing very precisely the variations in the gelatinous embryo-plastic mass, adds: ‘I do not say merely, There was no trickery, I say, There was no possibility of trickery. Nearly all the materializations took place under my own eyes, and I have observed the whole of their genesis and development.’”10

Baron Von Schrenck-Notzing in his book, “Phenomena and Materialization”, gives a critical account of his own very extensive experiments, and illustrates it with reproductions from 225 photographs of materialized forms in all their various stages of development as they exude from the medium and take human shape. Although no further evidence is necessary to make certain the fact that materializations actually take place, still more recent experiments leave no possible loophole of uncertainty. I quote from Richet:

Plaster Casts of Materializations —Geley and I took the precaution of introducing, unknown to any other person, a small quantity of cholesterin in the bath of melted paraffin wax placed before the medium during the seance. This substance is soluble in paraffin without discoloring it, but on adding sulphuric acid it takes a deep violet-red tint; so that we could be absolutely certain that any moulds obtained should be from the paraffin provided by ourselves. We therefore had certain proof that the moulds obtained could not have been prepared in advance but must have been produced during the seance itself. Absolute certainty was thus secured. During the seance the medium’s hands were held firmly by Geley and myself on the right hand, and on the left, so that he could not liberate either hand. A first mould was obtained of a child’s hand, then a second of both hands, right and left; a third time of a child’s foot. The creases in the skin and the veins were visible on the plaster casts made from the moulds. By reason of the narrowness at the wrist these moulds could not be obtained from living hands, for the whole hand would have to be withdrawn through the narrow opening at the wrist. Professional modellers secure their results by threads attached to the hands, which are pulled through the plaster. In the moulds here considered there was nothing of the sort; they were produced by a materialization followed by a dematerialization, for this latter was necessary to disengage the hand from the paraffin `glove’. These experiments, which we intend to resume on account of their importance, afford an absolute proof of a materialization followed by a dematerialization, for even if the medium had the means to produce the result by a normal process, he could not have made use of them. We defy the most skillful modellers to obtain such moulds, without using the plan of two segments separated by a thread and afterwards united. We therefore affirm that there was a materialization and a dematerialization of an ectoplasmic or fluidic hand, and we think that this is the first time that such rigorous conditions of experiment have been imposed. I may add that the experiments were continued, and casts of folded hands were obtained. Reproductions from photographs of some of these casts are given in the

“Scientific American,” for November, 1923. It remains but to be said, in regard to the nature of the materializations, that once formed there is a circulation of the blood, warmth, perspiration, and the other functions exhibited by ordinary flesh and blood, as well as intelligent action. Small pieces of skin left behind when a form dematerialized has been found under the microscope to differ not in the least from ordinary human cuticle. A full formed materialization is actual human flesh and blood as long as it lasts. In regard to the method by which materialization is accomplished, I believe in all cases the form condenses about a projection of the medium’s astral body. The atmosphere contains all the elements of which the body is composed in minute states of subdivision. Such particles, no doubt, may be utilized to assist in building up the materializing form. But recent experiments go to show that in some instances, at least, the material is drawn from the medium’s body. Mediums have been weighed before a materialization has taken place, and then again while there was a materialized form present. A comparison of the weights indicates that substance is subtracted from the medium’s body. The materialized form, in such instances, approximates in weight the amount lost by the medium. Further, in some instances weighing shows that others present at the seance also lose weight during the manifestation, indicating that they likewise furnish substance for the materializing form. It appears, then, in those cases in which the materialization is quite bulky, that commonly flesh and blood from those present, chiefly from the medium, is dematerialized, and then gradually materialized about an extension of the medium’s astral body. This projection of the medium’s astral body may assume any shape, and the materialization will conform to it in contour and texture. When dematerialization takes place the flesh and blood extracted from those present is returned to the original owners. Not only at seances, but also where there are hauntings, a peculiar cool draught, a draught that gives the impression of rapid evaporation rather than of moving air, is commonly felt just before there are physical manifestations. Such a draught is really the sensation felt when electromagnetic energy is drawn from the person to supply it for the manifestation. In the case of materializations this electromagnetic energy is used to dematerialize physical substance and with it build up a different form. So far as investigations have gone it would seem that all materializations are composed of substance that has not been created at the moment, but that has been drawn from some other already existing matter. When a complete personality materializes, the astral body of the medium is almost wholly absent and occupying the materialized form. Even as when a person travels in the astral body, only a slight line of communication may connect the astral form and the physical body. Should this line be severed, death ensues. Therefore, it is quite dangerous to the medium unexpectedly to grab a materialized form, and quite dangerous to a person out of the physical body in sleep rudely to awaken him. In

either case the shock if severe enough may sever the astral thread connecting the two bodies, or at least cause severe injury to the nervous system.

Hauntings —A different order of phenomena from any so far considered are hauntings.11 Hauntings, while of numerous kinds, may roughly be classified in four categories. There are hauntings that only occur in association with some particular person or some particular type of person. There are other hauntings which are not associated with some person or particular type of person, but are associated with some particular locality. Both these phases of hauntings sometimes are obviously associated in some manner with a person who has died or been killed. Both phases, likewise, sometimes occur under such circumstances as to show no association with a dead person, and, indeed, to make such association extremely unlikely. Localities that are haunted independent of the presence of a person of mediumistic temperament, and which indicate the influence of a dead person, usually are places where death has taken place under great stress of mind. More rarely the place haunted is a locality where the deceased long resided previous to death. The intense emotion, or mental attitude, chains the astral body to the particular spot, which has become permeated with the electromagnetic emanations of the person during life. These electromagnetic emanations, with which rapport has never been completely severed, enable the entity to exercise considerable physical force. Doors may be opened, physical objects moved, or some tragic event may be performed in pantomime. When a person goes to sleep after working unusually hard at some routine employment he often repeats the work over and over again in his dreams. A ghost, such as I have mentioned, because something has been impressed strongly on his emotions, for a very similar reason repeats some act over and over again. He has not freed himself from a strain to his mentality. He is said to be earthbound. Other ghosts appear only in the presence of persons of mediumistic temperament upon whose electromagnetic emanations they draw for force enough to make their presence known. They, likewise, may be earthbound human beings, not yet freed from some intense emotion. They may be attached to the locality of death, to the place where they resided before death, or occasionally can manifest themselves at other places through being able to use the electromagnetic emanations of a person to whom they are attached. As a rule a ghost possesses almost no intelligence, because it is wholly under the control of and dominated by the idea that binds it to earth. It is like a hypnotized person who has been put to sleep and told to do some one thing over and over. The hypnotic subject does this, and pays no attention to anything else, being quite oblivious to the presence and questions of others. Ghosts of this class are deceased human beings under the influence of powerful auto-suggestion.

If they can be induced to talk they may be convinced of the error of their ways and go about their business in the astral world and cease to burden the earth with their presence. But it is like trying to argue with a subject in the deep hypnotic state. Usually they can perceive only the idea that dominates them. If the idea is to perform some physical task, such as returning stolen money or giving some information, as soon as this is accomplished they haunt no more and pass into other regions on the astral plane. Differing from the above in that they show no association with a person who has died are the so-called poltergeist phenomena. Noises, uproars, the throwing of sticks and stones by unseen hands, the opening and closing of doors by invisible agency, the movement of furniture and breaking of crockery without physical contact, and other phenomena of a trivial or mischievous character are rather more numerous than most people suppose. This class of phenomena is usually due to non-human astral entities called elementals. In far the more numerous cases of this kind the phenomena take place only in the presence of a certain person, who is often an adolescent boy or girl. Mischievous astral entities are able to get in rapport with such persons of unusual mediumistic tendencies and use their electromagnetic emanations to manifest physical violence. In some instances it is also quite possible that the astral counterpart of the mediumistic individual has a part in directing the phenomena. When the mediumistic individual departs from the vicinity, in these cases, either the phenomena follow the medium, or cease. In still more rare instances these poltergeist phenomena take place in certain localities irrespective of how many persons are present, and irrespective of any person being in the immediate vicinity. If people take notice of the phenomena, or of a human ghost, electromagnetic energy sometimes is drawn from them to strengthen the manifestation, their thoughts establishing a line of communication for the transfer of energy. Such phenomena are made possible through the electromagnetic emanations of people’s thoughts being made use of by elementals. These thought-forms may converge at certain places due to a variety of causes. A building so haunted, or one haunted by a human ghost, when torn down usually destroys the condition of rapport, and there being no adequate supply of electromagnetic energy to draw upon, the phenomena cease.

Fake Mediums —Let us now return to the subject of mediums. It should be understood that a demonstration of mediumistic power requires the expenditure of energy. The medium himself radiates a limited supply of electromagnetic energy, and other persons present also a limited amount. Enough energy is only occasionally available to make a thrilling demonstration. But the public, ignoring this fact, demands that the

medium repeat the phenomena every time he is asked. This is just as sensible as to ask an athlete who has established a world record as a foot racer to repeat his best work on all occasions. Certain conditions are necessary for the athlete to establish a record, and certain conditions are necessary for a medium to do his best work. If, because a medium cannot under different circumstances and at different times repeat his performance, we assert his claims are false, we also should demand that a world champion runner be able to make his record again any time we suggest, without going into training, without spiked shoes, and on the pavement or in the mud. As a matter of fact, an athlete is seldom able to reach his record more than once. Likewise, if a medium once produces genuine phenomena, about which there can be no doubt because all possibility of trickery has been guarded against, this establishes the phenomena as real. It has been objected by some that the condition of darkness imposed at some seances is merely to facilitate fraud. Yet the same criticism might be leveled at radio operators. Radio messages do not carry so well in sunlight as in darkness, and strange to say some radio operators claim that moonlight is beneficial to radio work. They say that a message will carry farther from east to west when the full moon has just risen than at any other time. Yet why admit that a noon day sun interferes with radio and not admit that it may interfere with psychic phenomena? It is related of the famed discoverer of photography that in order to bring his invention before the public he desired to take a photograph of a famous court beauty. He diligently explained the condition that was necessary: that he could only take the picture by sunlight. As the lady knew she appeared to better advantage by the false light of the evening ball-room, she insisted her picture be taken by lamplight. As the inventor could not take the photograph as demanded, he was laughed out of court, and his discovery called a hoax. All the evidence goes to show that it takes more energy to produce physical manifestations of psychic phenomena in the light than it does in the dark. To be sure, it is probable that any good medium will perpetrate frauds under given circumstances. We might almost say that in negative mediumship unless the medium is sufficiently under control to be quite unaware of what he is doing the results are not of the best. A hypnotized subject tries to do whatever he is told, and even though he is going through a lot of nonsense, believes he is performing as he is told to do. If he is told to smoke a cigar, and no cigar is at hand, he will proceed to smoke a stick, and if he has no match, goes through the motion of lighting one, and is unconscious of the fact that he is not strictly carrying out his orders. Of course there is no excuse for mediums who premeditate fraud. But once a medium is in the trance state he is no more responsible for his actions than is a hypnotized subject. If those present demand a certain type of phenomena, this suggestion takes hold of the mind, and he tries to produce them. He may be able to produce genuine

phenomena, just as the hypnotized subject would actually smoke a cigar if one were present. But if genuine phenomena are not forthcoming, the suggestion to produce them has the effect of causing him to stimulate them to the best of his ability. For this he is nowise responsible, for one of the essential conditions of this kind of mediumship is that the medium must be unconscious of and irresponsible for his actions while under control. If fraud takes place, which is not prepared for in advance by the medium, the only ones at fault are the experimenters, whose duty it is to make fraud impossible. Even in clairaudience, clairvoyance, psychometry, telepathy, and prevision, the irresponsible medium only hears, sees, feels, thinks, or has cognizance of, what is imparted to him by his control. Everything is second hand, and depends for its veracity upon both the integrity and the ability of the controlling entity. On the other hand, the person who develops these faculties by the integrative method is not dependent upon another for information. He uses his astral sense organs as he does his physical sense organs. He controls himself and his faculties. This is the difference between disintegrative mediumship and mastership. Notes 1. Many authentic cases of monitions are given in Thirty Years of Psychical Research, by Richet, Ch. VI; and in At the Moment of Death, by Flammarion, Ch. VI. 2. For authentic cases see Death and Its Mystery, by Flammarion, Ch. IX. 3. Ibid. 4. Thirty Years of Psychical Research, by Richet, p. 156; and Death and Its Mystery, by Flammarion, p. 125. 5. For authentic examples of spirit photography see The Case For Spirit Photography, by A. Conan Doyle. 6. For authentic photographs of fairies see The Coming of the Fairies, by A. Conan Doyle. 7. For authentic instances of objects carried without physical contact see Haunted Houses, by Flammarion, Ch. IX. 8. Thirty Years of Psychical Research, by Richet, p. 476. 9. Ibid., p. 407 10. Ibid., p. 525 11. For numerous authentic cases of hauntings see Haunted Houses, by Flammarion.

Book 2 Copyright Church of Light August 2002

Astrological Signatures

The Two Keys

Chapter 1 The Two Keys In all ages and in every land and clime there are progressive souls whose spiritual vision pierces the murky clouds of dogmatic illusion with which priestcraft and statecraft have ever sought to obscure the sun of divine truth. These bold aspirants to esoteric wisdom have the courage to burst the fetters that chain them to the lifeless creeds which are forced upon a benighted world. They free themselves from the thraldom of prejudice, and from that of servility to popular opinion. They intrepidly turn their faces from the blackness of the dead ages to knock resolutely at the door of the Temple of Knowledge. They realize that only within the sacred precincts of nature’s sanctuary burn the altar fires whose light produces the shadowy illusions which are believed by the multitudes who worship them to be the only reality. And they learn that this sanctuary may be unlocked only by the use of two keys. Such a candidate for initiation, having become as a little child, after divesting himself alike of the shroud of orthodoxy and the incumbrance of current scientific opinion—the one as dogmatic as the other—stands at the entrance of the temple, seeking admittance. This structure is the edifice of nature, the home of Isis, the lodge room of our Grand Master, King Sol; and is referred to in the Bible as Solomon’s Temple. Now this name can hardly have been derived directly from so many divergent sources, yet in spite of this, SOL-OM-ON presents some interesting correspondences; for Sol is the Latin name of the Sun God Phoebus; Om is a Hindu name of Deity; and On is the Sun God of Heliopolis, Egypt, which anciently was called the City of On. The candidate has heard it said, “Knock and it will open; Ask and ye shall receive; Seek and ye shall find.” So, sustained by a love of justice, he stands with clean hands and a pure heart at the gate to the sanctuary. After a time his efforts are rewarded by glimpses of the interior as the gates are opened by other hands, or the intuitions of his soul penetrate their opaqueness. His summons are finally answered by the Voice of the Silence, encouraging him to further endeavor; but at the same time admonishing him that there is no vicarious atonement or attainment. Each must unlock the doors that bar his progress and that guard the temple from profanation, for himself. King Solomon’s Temple has two doors; so also, there are two doors to its oracle. He who would enter either must possess their respective keys. The door on the right is opened only with the aid of a golden key; that on the left requires a key of silver.

These same two keys with which the outer doors of the temple may be unlocked will also open the doors of the oracle; but the keys that are turned from right to left in the outer doors must be turned from left to right to unlock the inner. That keys are extant by which their possessor may penetrate the barriers of objective phenomena is common knowledge among all well posted occultists. Students of masonic symbolism go further; for they recognize that these keys are two in number. In fact, the literature on ceremonial magic very largely revolves around the two productions, the one entitled, “Clavicula Solomonis” (The Key of Solomon the King), and the other entitled, “Lemegeton” (Lesser Key), there being an English translation of both. But the usefulness of these volumes, if they may be said to have a use, pertains to the history of mystical aberration, and to magical practices of doubtful quality, rather than to any revelation of the mysteries. Turning from these again to freemasonry, we find the symbol associated with the Fellow Craft degree to be complex. We are in search of keys, therefore the other symbology need not here concern us. But one prominent feature of the symbol are Two Crossed Keys, one of Silver and the other of Gold. These are the keys for which we seek. Masonry in its symbolism has preserved the keys to initiation. They are the keys that unlock the doors of King Solomon’s Temple; but precisely what these two keys symbolize in occult science no modern expounder, in so far as I have been able to learn, has explained. Therefore, I shall devote this lesson to bringing to the notice of all and sundry who are interested in occult matters, both the importance and the nature of the key of silver and the key of gold. The better to understand the conditions which confront the present day searcher after truth, let us review the past with an eye to discerning the method by which whatever of enlightenment we now possess was gained. Perchance that method will give us a clue to the manner in which the many perplexities that now confront us may be solved. Turning back the pages in the book of history a few hundred years, we find the utmost confusion in the realm of scientific thought. Prior to the seventeenth century material science was a wild jumble of notions. It was as great a medley of inconsistencies as we find today in the realm of religion and mysticism. And even as today assertions regarding religion are thought to be proved by citing authorities, so then the facts of material science rested upon authority as their final criterion. Just as mystics and religionists now feel free to give the particular interpretation of an authority—the Bible, for instance—that best suits their convenience, so then students were equally free in giving their own interpretation of scientific authorities. The controversies and animosities of present day religious sects and mystic cults are paralleled by the contention and turmoil in scientific circles preceding the seventeenth century. This conflict between various schools was at an acute stage when, early in the seventeenth century, an event occurred which revolutionized the methods of scientific thought. The existing chaos of science was well recognized. Therefore, in the hope of establishing some kind of order, Cardinal Bagne called together the

notables and savants of his time to listen to the discourse of a scholar, M. Chandoux, who expounded the principles of a new philosophy. Present at that discourse was young René Descartes. M. Chandoux was an eloquent speaker and clothed his thoughts in flowery language. With one exception his hearers were convinced and applauded loudly. The exception was René Descartes. An acquaintance, noticing Descartes’ reticence, asked him to explain in what manner he disapproved of the new principles so eloquently presented. Descartes complimented the speaker highly upon his ability, and then voiced an axiom that every occult student should constantly bear in mind. It is due to the failure to realize the importance of this fact that a thousand and one intellectual crudities are being palmed off on a credulous world today. He said: “Nothing Can Be Proved or Disproved by Unproved Principles.” What was true of material science in Descartes’ time is equally true in regard to occultism, mysticism, and religion at present: “The probable being often substituted for the true, it being easy to mistake the fictitious for the true when dressed in false guise.” To illustrate this, Descartes asked the assembly to give him some well recognized fact. Then, by means of twelve statements he proved the fact to be true. After which, he took twelve other statements, and, to the consternation of all present, proceeded with equal ease, and in an apparently irrefutable manner, to prove its falsity. The experiment was repeated again and again, to the great dismay of his audience. A confusion resulted that resembles that of religion and occultism today. The apparently proven facts of man’s proper relation to other entities in the universe and to Deity are subject to just such jugglery, to affirmation by some authorities and to denial by others; both being sustained by arguments. No wonder the student often doubts the possibility of knowing without mistake the real truth concerning anything. So it was with Descartes’ hearers. They began to doubt their ability ever to recognize the truth. Consequently they sought his opinion about the matter. His reply is quite as important to religion and occult science today as it then was to material science, and if his advice is followed it will work as important a change for their betterment as it then worked for the advancement of material knowledge. He stated that Mathematics Alone avoids sophisms, and by its aid All Problems can be Solved, if Proper Principles be Followed. That was the beginning of what is now called exact science. Its success during the intervening years has been due to the ability of its votaries to follow proper mathematical principles. Furthermore, the incongruities of certain materialistic philosophers and scientists are due to their departure from mathematical methods and their attempting to prove their doctrines by unproved principles. Now it is not my purpose to convey the idea that the physical intellect alone is

capable of successfully wrestling with nature’s arcane truths; for the soul, when free from the bondage of the physical senses, becomes a far superior judge of reality. The perceptions of the astral brain have a far greater range than those of the physical, and the sense organs of the spiritual body have even a much greater range than these. Furthermore, on the inner planes, intelligences of vastly greater ability than any on earth may be contacted. The soul when free from the body and functioning in a finer form is infinitely more capable of grasping the true inner significance of nature’s wondrous manifestations. But it is only the exceptional individual, under exceptional circumstances, who is able so to free himself from the limitations imposed by the flesh, that upon his soul’s return to its earthy tenement from sublime flights in the starry realms of aeth his physical organism grasps the truths he has contacted without coloring them to conform to preconceived ideas, to prevalent opinions, or to the personal peculiarities due to centers of energy within his astral form that are mapped by his birth chart. The soul’s experience may be compared to the pure white radiance of our sun, which is stained to different hues as it passes through colored cathedral windows. People in general are greatly influenced by thought currents. Some dominant character puts forth an idea. Other less positive minds receive this idea either through unconscious thought transference, or through the written or spoken word. The positiveness with which the idea is launched enables it to gain a controlling power over a few. These then, having become dominated by the idea, formulate it anew. Thinking about it strongly, they send out astral waves that reach the astral brains of a whole nation. One after another people begin to accept the idea, and the more people there are thinking it the stronger becomes its power to dominate others. The ease with which a few men in high political office often are able to warp the judgment of a whole people well illustrates this. No matter how pernicious or illogical the idea is, if it is launched strongly enough and gains momentum, it will dominate the majority. History abounds with the follies of whole nations temporarily so dominated. They are so under the power of suggestion that they fail to see the matter in any light but that under which it has been presented to them. They lose the power to reason about this particular thing, just as a hypnotized subject must accept what the operator suggests without question, and may imagine he is quite logical and rational. Likewise, the memory of the soul’s experiences when free from the physical body has a tendency to be warped by thought currents into conformity with them. There is also a tendency, deeply rooted in the makeup of the astral body, on the part of mystical minds to be controlled by autosuggestion. They sometimes become so dominated by some religious belief, or by some phantasy that has gained a strong hold in the astral brain, that the meaning of both physical and astral experiences is greatly distorted to confirm it. If there is much egotism, conversation with any disembodied entity may be construed as talking directly with Deity, even though others recognize the entity as an elemental. In such cases the mystic follows the dictates of the voice, even if it leads to death. And even where no such dominant idea is present, early beliefs often are so strongly entrenched in the astral brain as to

considerably color the memory of experiences brought back from excursions into higher realms. Consequently, there is always the need of critical analysis of such experiences, and the application of as competent methods as possible to test their accuracy. Such methods are embraced within the silver and golden keys. Let us consider that nature in all her various manifestations is under law, and that this law invariably is based upon mathematical principles. Mathematical relations are absolute, and pertain as well to spiritual, celestial and angelic spheres, as they do to our humble planet. Everything, from the tremor of a thought wave to the evolution of a universe, operates in strict obedience to numerical law. The eight volved tower of Babel rose on Shinar’s plain to exemplify the numbers understood by the Magi to govern race evolution. The pyramids yet stand as a monumental proof of the numerical relations existing between the earth, the universe, and the soul of man. And though the Pythagorean system of numbers was never placed in writing, and hence is dimly grasped except by the few, yet its fame has echoed down the corridors of time and prompts our soul to listen to the music of the spheres. Mathematics alone enables one to avoid mental pitfalls, and it is due to this fact that the Golden and Silver keys are the most valuable possessions that the occultist can obtain in the world of mental research; for they are each grounded in, and strictly built upon numerical proportions. To comprehend their function we must have recourse to the Written and Oral Laws. Initiates understand the Written Law to be that Law inscribed in scintillating characters of light, by the ever moving finger of Deity, in the azure dome that spans our midnight sky. It is written in the Language of the Stars, and thus revealed His will to the primitive Assyrian Shepherds. Its study later gave to Egypt her splendor, and made the Chaldean Magi so justly famous. It was the knowledge of this ineffaceable Written Law, the sublime science of the starry heavens, that constituted the wisdom that flowed from the magical schools of Atlantis toward the rising sun; and in the dim and distant past, in those remoter periods of racial childhood, before material struggles had crystallized the sensitiveness of the soul, it was the pure intuitional recognition of the Written Law that constituted primitive religion. Man is an epitome of the universe; is, in fact, a universe in miniature, built upon the exact plan and proportions of the larger one. His component parts interact with one another, even as do the orbs of nature; and they also interact with those larger bodies. Man, in his ignorance, imagines himself an isolated unit; but as his vision expands, he more and more recognizes the unity existing between himself and his divine source; and between himself and the infinitude of other manifestations. Can we wonder then, realizing the mystical relation that exists between the soul and the stars, that a primitive people whose spiritual faculties were infinitely more sensitive and active than our own, should formulate their system of religion to conform to the heavenly bodies? They worshipped Deity by striving to learn and obey His laws. The Heavenly Father was looked upon as a benefic being whose mandates were to be obeyed, even as a child places loving confidence in the wisdom

of its parents. Observation had convinced these primitive races that everything of importance occurred conformably to the position and movements of the heavenly bodies. The recurrence of certain celestial phenomena always brought the rains of winter; other positions ever heralded the time for sowing, and the time for harvest. The rivers overflowed their banks when at dusk or dawn certain stars were in the ascendant; and the tides of human life, as well as those of the sea, ebbed and flowed in obedience to the dictates of the heavenly orbs. These children of nature worshipped Deity by obedience to the dictates of nature. And it was only because they had become convinced that it is God’s method of instructing His children that they bowed in reverence to the Written Law. Thus it need not surprise us to find the remnants of an Astronomical Religion in every land. Being founded upon long ages of carefully tabulated facts, as well as subject to searching verification by specially qualified souls, it constituted a Science as well as a Religion. The qualities and interior principles of stellar influence were made the subject of systematic study for centuries; and their correspondences were located, both on the earth and in the human constitution. This religion was the worship of nature’s laws. In after years, when only a few could comprehend its scientific aspect because of spiritual and mental degeneration due to cyclic changes, the result of these studies was formulated into myths, each portraying the attributes and qualities of some stellar orb or celestial phenomenon. Certain qualities ascribed to Deity in his manifestations through the orbs and stars thus became the object of special worship by some people. Fire worship, sex worship, serpent worship, all sprang from this source; as well as the worship of mythological characters, who always portray with accuracy the qualities of celestial bodies. It certainly would greatly surprise the orthodox devotees of the twentieth century if they could but know how much of their religion is borrowed, with little or no alteration, from astronomical worship. Astronomy is the Written Law; and the Golden Key to its interpretation is Astrology. This golden key is constructed strictly upon mathematical lines; is, in fact, the only means of positively applying mathematics to the door of the past and future, and thus minimizing the chance of error. The student ignorant of its use can never realize the relation of his soul to the universe; nor comprehend astromasonry, astrotheology, nor astromythology. The philosophy and religion of the ancients will be to him a perplexing labyrinth; because they are founded upon the principles of astronomy and astrology. It is by the use of this key alone that natural sympathies and antipathies become understandable; and the cyclic locks that alike are found to guard men, nations, worlds, and starry systems, are turned in their wards by the hand of the mind only by its aid. This golden key unlocks the door of positive knowledge in King Solomon’s Temple. It reveals the why and wherefore of man’s past, present, and future condition. It is mathematical certainty alike in religion, philosophy, and science; for it deals not with

effects, but with causes. The alchemist who neglects the golden key will seek in vain to transmute base metals into gold, and will fail utterly in producing the elixir vitae. The physician ignorant of its use, be he homeopathic, allopathic, chiropractic, osteopathic, mental scientist, christian scientist, or divine healer, will in many instances receive unexpected results from his best efforts; because he fails to grasp the inner magnetic relation of his patient, himself, and the method he employs. What is one man’s poison is another’s cure; and this may be magnetic poison, or mental, as well as physical; and these inner sympathies and antipathies only become recognized through familiarity with the principles of astrology. It is a generally accepted fact that nations rise and fall with rhythmic precision; but such periods of ascension and decline can only be known by use of the golden key. Our government may continue to endow meteorological stations with millions, but the state of the weather will never be known more than a few days in advance until they recognize this key; and man without its proper use will continue to grope in darkness where spiritual facts are concerned. The golden key alone made possible the wonderful cures wrought by Paracelsus, it guided the mystic Jacob Boehme in the erection of a religious and philosophical system; and in all past ages it has constituted the most reliable chart for those souls who boldly attempted to sail the wide ocean of spiritual research. It has been the means by which, at last, they have reached the haven of attainment. But now let us again consider more primitive times. The intellectual and spiritual condition of the world is, like all things manifest, subject to cyclic law; and there have been recurring periods of comparative light and comparative darkness. After the mental forces have spent themselves in any age, they begin to wane, and the race declines into barbaric ignorance. When these periodic conditions of spiritual decline set in, there is an effort made upon the part of the most enlightened to preserve their knowledge for the few who will be able to appreciate it during the dark ages to follow, those who will pass it on in substance to future generations when the spiritual forces again rise in the world’s ascendant. Thus originated the Hermetic Schools which are custodians of the Secret Doctrine. The hierophants of these schools collect as many facts as possible relating to spiritual things, and formulate them into allegorical systems suitable for communication by word of mouth. In order that these mysteries shall not become entirely lost they are frequently given, in part or as a whole, to the populace. Such allegories become the religious doctrine of the multitude, and passing into writing may constitute a holy book. Thus originated the Vedas, the Avesta, the Bible, and other sacred writings. But as a rule, at their inception, these traditions have been transmitted orally, by word of mouth, and thus are known to initiates as “The Oral Law.” The Oral Law is the Secret Doctrine, and having been formulated by the Magi, it is constructed in such a manner as to be incomprehensible to the vulgar, yet not difficult of interpretation to one possessing its key. This key was explained only during the course of initiation into the mysteries, after the recipient had proven indisputably his

physical, intellectual, and moral integrity. And just here it may be well to digress long enough to explain that, following in the literary custom, I use the masculine pronoun in these lessons to include both sexes; for never has woman been barred from membership and equal privileges with her brothers in any true Hermetic School. The doors of Luxor, Rosicrucia, and The Brotherhood of Light, have ever welcomed her. But to proceed: This open sesame to all traditional knowledge exists at the present day and has been recognized and used advantageously by a number of eminent kabalists, mystics, and savants; but has received scant attention from those outside the portals of certain secret societies. This Silver Key to the Oral Law is none other than the Sacred Tarot, or Book of Thoth. From its pages the illuminated St. Martin drew inspiration. Aided by, and in strict conformity to its revelations, the savant, Eliphas Levi, wrote his truly marvelous work, The Dogma and Ritual of Transcendental Magic. This key was held in the highest esteem by the erudite Count de Gebelin; was the basis of William Postel’s Key of Things Kept Secret from the Foundation of the World; and constituted the Ars Magna of Raymond Lully, by which he claimed all problems might be solved. Lully was a profound kabalist, and the crowning effort of his life was his philosophical wheel, or method of applying the Tarot. Not only do archaeologists find remnants of the golden key in all portions of the world, but by their side fragments from the key of silver. The Book of Thoth, under various names, was known to remotest antiquity. It was formulated by the same master minds who peopled the starry heavens with mystic characters and forged the golden key to their interpretation, to serve as the handmaiden to religious astrology. Now the golden key has a stem of twenty-two symbols—twelve zodiacal signs and ten planets. It has a ring of four decades—thirty-six decanates and four seasons of the sun’s annual cycle. It has wards, consisting of the twelve mundane mansions and the elemental ruler of each of the four quadrants, that turn in three worlds. In its action it is masculine and positive. The silver key is a duplicate of the one of gold, except that in its action it is feminine and passive, thus bearing the same relation to the latter that woman bears to man. The twenty-two Major Arcana of the Tarot each bear an exact correspondence to one of the twelve zodiacal signs or ten planets and constitute an esoteric interpretation of them. The forty numbered Minor Arcana bear a strict relation to the thirty-six decanates and the four seasons of the sun’s annual cycle. The sixteen members of the Tarot Court accurately describe the twelve mundane mansions and the elemental ruler of each of the four quadrants. In fact, the Tarot bears the same relation to astrology that the Moon bears to the Sun, and even as the Sun illuminates the day, so does astrology shed its radiance upon the more evident truths of occultism. But those deeper and more recondite mysteries remaining in the shadow cast by objective existence would forever remain in the dark, even as at night nothing is seen until the Moon has risen, were it not for the soft

radiance of the silver key. It is true, the moon shines by borrowed light; yet we are grateful for her rays. Just so the Tarot borrows her significance from her heavenly spouse, astrology; yet she sheds an ever welcome illumination upon our darkest mental paths. Bearing this explanation in mind a much quoted passage from the Zohar, one of the books of the Jewish Kabalah, becomes luminous. It runs thus: “At the death of Moses the sun was eclipsed and the Written Law lost its splendor, and at the death of David the moon diminished and the Oral Law was tarnished.” Moses according to tradition—and the word kabalah means traditions—was raised by the Egyptian Magi, and was initiated into the mysteries. Consequently he was familiar with both astronomy and the kabalah, or the Written Law and the Oral Law; and had been given the keys to their interpretation. In fact, the story of creation as allegorically given in Genesis, when correctly interpreted, is capable of a mathematical proof that harmonizes with the law of cycles as known to present day initiates. Furthermore, the whole Pentateuch, by whomsoever written, teems with thinly veiled references to astronomical cycles, laws, qualities, and movements. As these references are found to coincide with observed phenomena, they indicate a deep knowledge of astrology, the golden key, upon the part of their composer. So the kabalists, having reference to the positive illuminating power of the golden key, compared it to the sun. This sun, meaning astrology, was eclipsed at the death of Moses. Its proper use was lost to the Jews; hence the Written Law, astronomy, lost its splendor, or became meaningless. And this fact is confirmed by Bible study. The silver key, the intuitional, feminine counterpart of astrology, was compared to the moon, which diminished at the death of David. That is, the Jews were skilled in the meaning and use of the Tarot down to the time of David, but at his death they lost the final key to their mysteries, hence the Oral Law was tarnished. They yet retained the Bible and the kabalah, but had lost the key to their interpretation; and when a part of the latter finally was committed to writing, the ignorance of this key on the part of its scribes gave to it a garbled form. The ark of the covenant, which the Children of Israel ever carried with them was a synthetic representation of the Tarot, or Book of Thoth. Now the silver key has wards opening the three worlds of existence. Corresponding to these are the three stories of the ark. The base was of square form to represent the physical world and the alchemical kingdom of salt. Each of the two rings on either side, through which were thrust the carrying poles, thus represents the number ten, the sacred emanations of the Sephiroth. The four rings collectively represent the Sephiroth in all four of the elemental realms, corresponding in this to the forty Minor Arcana of the Tarot. As mind is superior to matter, the coffer just above the base corresponds to the intellectual world and the alchemical kingdom of mercury. This is represented in the Tarot by the human figures that constitute the Court Arcana. The divine world was symbolized by the uppermost section, that region above the mercy seat. This corresponds alchemically to the kingdom of sulphur, and in the Tarot is represented by the twenty-two Major Arcana, typifying as they do the signs and planets of heaven

whose influence is ever active upon both the lower forms of life and the actions of men. In this ark were carried1 the four symbolical suits of the Tarot. There was the golden pot, or suit of cups. Aaron’s rod that budded represents the suit of scepters. The tables of the covenant, or law, correspond to the suit of swords; and the mana contained in the golden pot well symbolizes the suit of coins. The cherubs at either end of the mercy seat typify in the divine world the Father-Motherhood of God, in the intellectual world the rational and intuitional methods of gaining knowledge, and in the physical world the positive and negative forces of nature. Kabalists assert that it was between the wings of these cherubs that the high priests consulted the Lord by means of Teraphim, Urim, Thummim, and by Ephod; and such biblical mention as is made of the matter tends to confirm the opinion. This method was none other than the use of the silver key, the sacred Tarot. This is but one of the many examples that might be cited to show an early knowledge of the silver key upon the part of the Hebrews; but their later writings, with some exceptions, do not indicate the same familiarity with it. Ezekiel evidently recovered it, for by its application alone can the mystic symbology of his writings be intelligently interpreted. Daniel also evinces some knowledge of its use; and the whole Apocalypse, whoever its author may have been, is based upon the Tarot. In fact, each of the twenty-two chapters is an exemplification of one of the twenty-two Major Arcana in its relation with the others, as applied to prophecy. Thus it well may be said that at the death of David it was lost to the Jewish priesthood, yet it is equally certain that afterwards it was recovered by some of the inspired prophets. Not only the Bible but the sacred writings of other nations of antiquity may be interpreted by use of the silver key; for their allegories came alike from a common source, and have suffered minor alterations due to later environment. We may confidently say, then, that no one can thoroughly understand the inner meaning of the ancient sacred books who is ignorant of the Tarot. Or, stating it in the words of Eliphas Levi we may say: Without the Tarot, the magic of the ancients is a closed book, and it is impossible to penetrate any of the great mysteries of the Kabalah. We may be sure that the gigantic intellects who first discovered the Written Law, and who formulated the Oral Law, perceived in nature a unity whose ever varying manifestations are due to certain fundamental principles. The universe is but the action and reaction of these principles under the dominion of one law, and this law conforms strictly to mathematical relations. These mathematical relations once discovered through observation of the Written Law, it was but a step to incorporate them in the Oral Law. Likewise they are maintained in, and contribute to the value of, the silver key. The keen intuitions and spiritual perceptions of the ancient Magi enabled them to formulate the exact correspondence between the soul and the stars. They likewise

forged the golden key as a means of unlocking this realm of positive knowledge. But the inner, more secret, intuitive interpretations; wherein they often exemplified the personal experience of the soul in other realms than this, required a key of different composition. Therefore, in its construction they employed the language of universal symbolism. The silver key, constructed as a mathematical duplicate of its golden counterpart, if intelligently applied, will not fail to open one of the principal doors to King Solomon’s Temple. In fact, the traditions of freemasonry aver that owing to the death of one of their grand masters the master mason’s word was lost, and with it the key to certain of their mysteries. At a later date, through an accidental discovery, the lost word and lost key were recovered. This discovery is represented as the disinterment of the ark of the covenant containing the four emblems that each mark one suit of the Tarot. From the ark are taken, first the Book of Laws, and then four pieces of paper or scrolls of parchment bearing the key to the characters of their mysteries. As has been mentioned, the ark of the covenant is a symbolical synthesis of the Tarot. The Book of Laws represents the Oral Law. The four scrolls of parchment signify the four quadrants of the heavens upon which is inscribed the characters of the Written Law. The master’s word is found upon the ark, covered with three squares, which are the jewels of the three ancient grand masters. These jewels are astronomical measures, and form a portion of the golden key. Freemasonry undoubtedly is derived from the ancient mysteries of initiation. Each of the first thirty-two degrees is founded upon one of the ten numbered Arcana, or one of the twenty-two Major Arcana. The members of the lodge by whom the candidate is surrounded are represented by the Court Arcana. The thirty-third degree is typified in the Tarot by the mystic seal. These degrees also correspond to the thirty-three chapters of the kabalistical book, Sephir Yetzirah, or Book of Formation, which, founded upon the Tarot, has thirty-three chapters, and is explained by a commentary entitled, “The Thirty-two Paths of Wisdom.” As masonic ritual is based upon the Tarot, its esoteric meaning is only comprehensible when proper application is made of the silver key. Nor is the use of the silver key confined to revealing the mysteries of antiquity, for it can advantageously be applied to the solution of all the problems of science and philosophy. Letters are absolute ideas; absolute ideas are numbers; numbers are perfect signs. In reuniting ideas to numbers we can operate upon ideas as upon numbers and arrive at the mathematics of truth.2 Thus the possibilities of the Tarot are only limited by the ability of its user. Its prevalent abuse as a divinatory instrument, it is true, has brought it somewhat into disrepute. Yet while not denying the effectiveness of either the golden key or the silver key in divination, I should not fail to emphasize that this is the lowest plane of their usefulness, and that their application to spiritual matters will yield the seeker far superior rewards for effort expended.

Again to quote Levi in regard to the Tarot: “It is a truly philosophical machine, which keeps the mind from going astray while leaving its initiative and liberty; it is mathematics applied to the absolute, the alliance of the positive and the ideal, a lottery of thought as exact as numbers, perhaps the simplest and grandest conception of human genius.” This is a stupendous thought. And lest the reader be given the impression that there is something complex and difficult in the principle underlying the golden key and the silver key, before bringing this lesson to a close, I shall risk introducing an element of crudeness by descending from philosophical concepts to the most material and commonplace matters of which, at the moment, I can think. For the sake of illustration only, and admitting it to be rather an undignified example, let us suppose that a man desired to build and furnish a dwelling. He is confronted with purchasing quite an assortment of things, and it becomes necessary to know how much of each to purchase, and what the cost will be. He must have dimension lumber, siding, sheeting, brick, nails, sand, lime, plumbing fixtures, and many other things in addition to paying for the labor. How is he to determine the influence of this proposed dwelling upon his bank account? Obviously, he can not merely visualize the house as built and furnished, and from such a picture draw any accurate conclusions as to its complete cost. Nor will visualizing the materials as brought together in crude piles assist him much. Now lumber is sold by the board foot. Therefore, having recourse to mathematics, he determines how many board feet of each kind of lumber are required. Then, multiplying each kind by the price per foot for that kind, and adding together the various prices so obtained he arrives at the cost of his lumber bill. But brick, being sold by the thousand, cannot be computed in board feet. To find the cost of the brick required he must multiply the number of thousand brick by the cost per thousand. Sand is sold neither by the thousand nor by the board foot, but by the yard. The number of yards of sand required multiplied by the price per yard, therefore, gives him the cost of the sand. Nails, which are also required, are not sold by the thousand, nor by the yard, nor by the board foot, but by the pound. Consequently, to find the cost of the nails he must multiply the number of pounds of nails by the price per pound. Without going into the details of other requirements; such as lime, sold by the barrel; wall paper, sold by the roll; rugs, sold by the square foot; chinaware, sold by the dozen; and skilled labor, sold by the hour; it is quite evident that an accurate estimate of each requirement can only be made by first associating it with its own symbol of commensuration. Nails cannot be computed by associating them with board feet, but they can be computed by associating them, according to proper mathematical principles, with pounds, which is their proper symbol of commensuration.

Furthermore, when each requirement has been properly associated with its own symbol of commensuration, and through this its cost calculated, by then adding together the prices of these various items the cost of the completed dwelling may be made known. So much for boards, and nails, and chinaware, and the even more familiar commodity, human labor. But even as there is a symbol of commensuration for each of these common things, by which alone its influence upon the bank account may be ascertained, so likewise is there a symbol of commensuration for every object and force in the universe, by which alone its true quality and influence may be made known. These are astrological terms. As has been shown in an earlier lesson, everything, in its vibratory rate, corresponds to some astrological quality. Even ideas and spiritual principles have astrological correspondences. Therefore, by associating the symbol of its astrological correspondence with anything we are using its own symbol of commensuration; and much as board foot associated with lumber enables it to be measured, so the astrological term enables us to form a just estimate of other things. Furthermore, when things are associated with their proper astrological symbols, and thus made commensurate, their influence upon each other or upon an individual may be learned. When stated in astrological terms the most diverse matters become commensurate. As nails and boards and sand and lime, when first made commensurate by associating each with its own proper symbol, and that stating in terms of dollars and cents, may thus be combined to give a total cost; so, by associating them first with their own astrological symbols, and then stating in terms of vibratory harmony and discord, the total influence upon human thought and life of the most diverse things may be known. Among the most potent of these diverse things to influence the course of human life are invisible planetary rays. That we are unconscious of their power to influence us at certain times to think and act in one way, and at another time to think and act in an opposite manner, mitigates their influence not in the least. Is the sunflower, whose face follows the course of the sun, aware that its movements are influenced by light? Both plants and animals are continually influenced in their growth and behavior by gravitation, yet what is gravitation? Animals and plants, both in growth and in movement, respond markedly to changes in temperature. Subconsciously they may be aware of the desire that leads to these various behaviors, as no doubt man is subconsciously aware of the desire to act in a certain way because of his astral body being stimulated by planetary vibrations. Objectively he merely experiences certain impulses without knowing why. The moth does not know why it flies into the flame. It flies into it because light has the power of stimulating it to fly in the direction of the light. This tropism, as it is called, causes the moth to react to certain vibrations in a specific way, and another tropism causes man to react to planetary influence in a way that may not be dissimilar. This, then, is the method incorporated into the two keys. They are constructed to

reveal astrological correspondences and thus facilitate the use of the proper symbols of commensuration. They are constructed to indicate, once the proper symbols have been obtained, the influence of one thing or idea upon another. They include in their composition such mathematics as is necessary to determine the total harmony and discord, and hence the total influence, of the most diverse things when they are brought together. They constitute a means of measuring both special and universal forces. In conclusion, I again state the words of Descartes, who, it may be mentioned, before settling down to his final life work, roamed the whole of Europe in search of someone who could initiate him into a secret occult fraternity; “Mathematics alone avoids sophisms.” In this we find the greatest commendation for the use of both the golden key and the silver key, for both conform to mathematical principles. And in no other field will the student be so well rewarded for his labor, and less likely to become grounded in error, than in applying to the macrocosm and the microcosm these two invaluable keys. Notes 1. Hebrews 9.4. 2. Dogmas and Ritual of Transcendental Magic, by Eliphas Levi.

The Zodiac

Chapter 2 The Zodiac ANY worth-while study of the occult sciences must be based upon familiarity with the golden key, Astrology. The various astral vibratory rates that constitute the occult properties of objects can only conveniently be classified by associating them in terminology with similar vibrations of the zodiacal signs and the planets. We have no other terminology than the astrological at present by which to designate the various astral forces, which are the chief subjects of study in the occult sciences. The language of the stars, then, is the only language we possess today by which we can converse intelligently of occult matters. The alphabet of this language has twenty-two letters comprising the ten planets and the twelve zodiacal signs. The planets constitute the vowels. In Chapter 3, Course 1, Laws of Occultism, I have already designated the chief vibratory quality of each planet. And now, that we may be familiar with the whole alphabet customarily used in occult discourse, I shall take up the discussion of the consonants, the Twelve Zodiacal Signs. To begin with, we must understand of what the zodiac consists. The earth, in its annual journey around the sun, follows an elliptical path. This is the same path apparently followed by the sun. Because the eclipses of the sun and moon all take place along this path it is called the Ecliptic. In astrology, to avoid the constant repetition of the phrase, “sun, moon, and planets,” it is customary to include all in the term “planets.” The sun, strictly speaking, is not a planet but a star past middle age. Neither is the moon a planet. It is a satellite of the earth, relative to its own life processes hoary with years. With this definition in mind I may next say that none of the planets in their orbital revolutions move much to the north or south of the ecliptic. That is, none of them in its movement gets more than a few degrees away from the apparent path of the sun. There is thus a belt arching the heavens from west to east from which the planets never wander. This belt was considered by the ancients, from whom much of our astrological knowledge is derived, to extend nine degrees north and nine degrees south of the apparent path of the sun. The very word “planet” means “wandering,” and unlike the stars, the planets may be observed to meander along this path. The stars are self luminous suns, but the planets are masses of matter much smaller than our sun. They shine by reflected light, and held by the gravitational pull of the sun, revolve around it, as does the planet earth, in elliptical orbits. This belt, through

which all the planets move, is mapped by starry constellations. These, for the most part, are traced to represent animals. Hence, as the word means “an animal,” this belt through the sky, in the center of which is the apparent path of the sun, is called the Zodiac. Bearing in mind that the center of the zodiac is the sun’s path—for while it is really the earth that moves, yet to avoid countless repetition of the word “apparent” it is customary to speak as if it were the sun that moves—it is easy to see that the zodiac may have a definite starting point. The sun each year moves north from the southern celestial hemisphere to the northern celestial hemisphere, bringing with it the summer season. It does this because its path, the ecliptic, is inclined at an angle of 23 degrees, 26 minutes, 56 seconds to the plane of the earth’s equator, the projection of which in the sky is called the Celestial Equator. Because the ecliptic and celestial equator are not identical and not parallel they must intersect each other. The line of their intersection is called the equinoctial colure. The points where the sun, following its path, the ecliptic, crosses the celestial equator, are called the vernal equinox and the autumnal equinox. They are called equinoxes because when the sun reaches these points the nights are equal in duration to the days. Such terminology may seem slightly technical. Everyone, however, is familiar with the changes of the seasons from winter to spring and from summer to autumn. These changes are caused by the sun crossing the equinoctial colure, crossing from the southern celestial hemisphere to the northern celestial hemisphere about the 21st of March each year, and from the northern celestial hemisphere to the southern celestial hemisphere each year about the 23rd of September. These points in the path of the sun where it crosses the celestial equator are easily ascertained in the sky, and, since they usher in the two halves of the year, winter and summer, are manifestly of great importance. Of these two points it is found experimentally that the one where the sun crosses the celestial equator in spring is the more important, and constitutes the commencement of the zodiac. The zodiac, then, though a circular belt in the sky, has a definite starting point. This starting point is not determined by any of the stars or constellations, but by the place among the stars and constellations during any given year where the sun crosses from south declination to north declination. It commences at the vernal, or spring, equinox. There is undoubtedly a good reason, one that with sufficient knowledge could be traced, why man has ten fingers and ten toes, while a chicken has but four toes and only the atrophied remnants of fingers. We are accustomed to accept the number of toes an animal has without much questioning, merely because observation teaches us that it is common for certain creatures to possess a given number of digits. Likewise we may accept, because observation demonstrates it to be true, that there are twelve major divisions of the zodiac. Were we to delve deeply enough we undoubtedly should learn why twelve and not ten; but as observed in their influence upon human life there are twelve equal chief divisions. That is, starting at the point where the sun crosses the celestial equator in the spring, and following its path until again it crosses

the celestial equator the following spring, some twelve months later, this circular pathway is found to have twelve equal segments, each segment possessing a vibratory influence peculiarly its own. Such a segment of the belt about the heavens, the center of which is the sun’s path, is called a Sign of the Zodiac. The signs of the zodiac should not be confused with the constellations. The position of the signs in the sky is referable to the position of the sun relative to the earth. The place among the stars where the sun crosses the celestial equator during the spring of any year is the point where the zodiac commences that year. This point constantly, but not uniformly, shifts in reference to the stars and constellations. It shifts back among the constellations—these being composed of stars—that lie along the zodiac at such a rate that it moves completely around the circle of stars in 25,868 years. This precessional movement is not uniform, but variable, almost ceasing at some times and at others becoming rapid. Thus while the average amount may be taken as 50.2Æ a year, should it be necessary to calculate the exact motion at any time, what is called the equation of the equinox must be taken into account, which is the difference between the actual position and the position had it moved uniformly. This backward movement of the commencing point of the zodiac is called the “precession of the equinoxes,” and its motion through the constellations of stars gives rise to the various astrological ages. So far as the effect is concerned it makes no difference whether the armature revolves around an electromagnet or the electromagnet revolves around the armature. The sun is an electromagnet, the lines of force from which are cut by the planets as they revolve around it. The stars of space also radiate energy, the lines of which are cut by the sun in its movement among them. Such fields of force as are radiated by our sun and by the stars probably vary in intensity in different places just as the field of force about a magnet varies at different points in a circle traced around it, due to the location of its poles. We need not be surprised, then, to find that the vibrations that reach the earth from the sun and planets from different sections of the circle they apparently make about the earth are dissimilar in quality and in power. The celestial equator, coinciding on earth with the earth’s equator, divides the earth astronomically into north and south polarity. And it is found experimentally that the relation of the sun to this division of the earth determines the relation of the earth to the various sections of the field of force through which the planets move. In other words, the signs of the zodiac owe their peculiar vibratory quality to the definite section of the heavens they occupy relative to the positions of the sun and earth. In determining these various intensities in the field of force through which the planets move, the stars seem to have little or no influence, for, although the zodiac shifts continually through the constellations, the influence of the signs of the zodiac throughout the ages has remained unchanged. This is not the place to discourse of astrological Ages. But it would be amiss not to point out that the constellations do have an influence of their own, an influence that apparently is quite distinct from the signs although it must be gauged in association with them. I have already mentioned the backward shifting of the signs through the

constellations. This apparent motion is caused by the attraction of the sun and moon on the earth’s equator. The earth is flattened at the poles, being thicker at the equator. Hence the gravitational pull at the equator is greater, and as the equator is inclined to the plane of pull of the sun and moon, the latter influence is toward causing the inclination to become less, in other words, to pull the equator down closer to the direction of their pull. The earth, however, is revolving rapidly, like a top. And like a top that leans from a vertical position and yet spins without falling, the earth resists this pull at the equator, and remains spinning and leaning at about the same inclination. But, as the peg of a leaning top slowly moves about in a circle, causing its equator to gyrate, so the pole of the earth and its projection in the sky move in a circle about the pole of the ecliptic. This does not cause a change of inclination in the axis of the earth, but causes the axis to gyrate, and this causes the equator of the earth and its projection in the sky to slowly move in relation to the ecliptic. In determining this movement the vernal equinox, the point in the heavens where the sun crosses the celestial equator, is the station of importance. The constellations bear the same names as do the zodiacal signs. In fact, each evidently was traced among the stars pictorially to represent the influence of the sign bearing the same name. When the sun at the vernal equinox, the commencement of the zodiac, is found in the constellation Aries, the period is said to be in the Arian Age. When the sun at the vernal equinox is found to be in the constellation Pisces, it is said to be the Piscean Age. When the sun at the vernal equinox is found in the constellation Aquarius, it is said to be the Aquarian Age. These ages, and their lesser subdivisions, are found to influence the world at large. They denote that the sun and earth are in such relations to the stars, among which our whole solar system is rushing, that they transmit vibrations from this wider region, cut definite fields of energy, that influence the whole of humanity, giving direction to its evolution. Having stated that each sign of the zodiac differs from the others in vibratory quality, it is next in order to discuss in what way this difference expresses itself. It manifests chiefly, but not exclusively, by modifying the tone quality of any planet located in the signs. In effect, the signs of the zodiac act as so many sounding boards from which the planetary vibrations are transmitted to us. Each planet has its own particular tone, which it always retains. From a musical standpoint, however, the tone C, or the tone G, or any tone within the octave, may be sounded on a wide variety of instruments. The chief vibratory rate will remain the same, but the tone quality will greatly vary. The same tone sounded on a violin has an entirely different effect upon the hearer than if sounded upon a bugle. The difference in the influence of the same planet when in one sign and when in another sign may be quite as great. The difference in such a musical tone, and the difference in the vibratory quality of such a planet, is due not to any change in the essential vibratory rate, but to the difference in the sounding boards from which they are sent forth. The zodiacal signs are the sounding boards that determine the precise resonance and quality of the planetary vibrations. The signs, because they are keyed to particular vibratory rates, each transmit certain tones much more readily than other tones. They are thus each so sensitive to the

vibratory rates of certain planets that they send forth a responsive tone even when the planet is not in the sign. This seems to be on the same principle that made it possible for Caruso to shatter a wine glass across the room by first finding the tone to which it was keyed and then singing this tone. Although the great singer was not touching the glass he caused it to respond with its own key, and finally caused this tone response to become so violent as to break the glass. Though acting as a sounding board, or medium of expression for the planet, each sign has its own key. Likewise everything on earth has a key to which it vibrates. When it is discovered that some particular thing on earth, in the astral realm, or elsewhere, vibrates to the same key as that to which a zodiacal sign vibrates, the thing is said to be ruled by that zodiacal sign. In other words, when discussing occult subjects, if we are told that a certain thought, a certain color, a certain planet, a certain insect, or what not, is ruled by a given zodiacal sign, we are thereby apprised of the inner vibratory quality, or key, of the thing considered. Such knowledge is of paramount importance to the occultist. Let us, therefore, without further delay, take up the study of the qualities that a vast amount of careful observation has shown to reside in each sign. The first step in this direction should be to learn the names of the twelve signs, their correct order of sequence, and the particular section of the heavens occupied by each when the vernal equinox is on the eastern horizon. Also, as the signs are designated by symbols in astronomical and astrological tables and literature, such as almanacs and ephemerides, the symbol commonly used to denote each sign should be learned. This information may all be obtained from an inspection of the diagram on page 18 where each sign is associated with its symbol, and the correct sequence is denoted by numerals. Now, although such a method of approach is not absolutely essential, for the sake of systematizing our knowledge of the signs, I find it convenient to have recourse to the magical quaternary rendered in the Bible of Jehovah, but known to initiates as Jod-He-Vau-He. This is a formula that is found to be as valuable in the solution of occult problems as any formula of algebra is valuable in the solution of engineering problems. It is the formula, stated in terms of universal principles, that all life, action, and progress are the result of two interacting forces. The first term of the formula is a positive force. The second term is a negative, or reactionary force. The third term of the formula is the point of union where the two meet. The fourth term is the result of that meeting. This formula, Jod-He-Vau-He, is universally applicable. Thus if we desire to apply it to economics, the radical political element of society becomes the Jod, or impelling force. The conservative, or reactionary, political element becomes the first He. The point of union, or Vau, is the political convention or ballot box. The final He, the product of the struggle, is the form of government resulting. Now, by applying this ancient formula to the zodiacal signs, we find that they separate into four equal groups bearing just such relations to each other as the terms

Jod-He-Vau-He suggest. As there are twelve signs in the zodiac, of course each of the four equal groups must contain three signs. And to designate that there are three signs in each group, the groups are called a Triplicity. There are, therefore, four zodiacal triplicities. Each triplicity is named after one of the four ancient elements to which it corresponds. These were not considered elements in the sense that chemistry considers sulphur, mercury, carbon, and radium, elements. After all, in the true sense of the word, these latter are no more elements than the ancient fire, water, earth, and air; for all are composed of electrons and protons. Fire, to the ancients, was an abstraction by which the qualities of energy, zeal, and enthusiasm, whether expressed in a mineral such as sulphur, or in a vegetable such as mustard, or in a beast, such as a wildcat, might be designated. Water was used to express fluidity, receptivity, and germination. Earth was used to express coldness, concreteness, and solidity. Air was used to express vacillation, intangibleness, alertness, and fleetness. The terms, fiery, watery, earthy, and airy, were applied alike to objects, persons, and zodiacal signs. Applying our magical formula, the fiery triplicity represents the positive, masculine Jod, even as the heat rays of the sun fall upon the world. The watery triplicity is the negative, feminine first He, such as the moisture that quenches the thirst of the parched desert. The earthy triplicity is the point of union of masculine and feminine forces, the Vau, as water and heat meet in the earth to germinate whatever seeds lie in the ground. The airy triplicity is the product springing from the union, the final He, the harvest brought forth in due season. As applied to man we may say that the union of enthusiasm and affection gestates as effort which results in intelligence. Or, stating it in terms of the four-fold sphinx, we may say that the energy of the Lion expresses through the sex of the Eagle, bringing about material incarnation and the plodding toil of the Bull, to the end of evolving the immortal Man. In our study of the triplicities, and in our study of the signs as separate influences, we shall find it convenient to designate their relation to human types and human life. Not that their influence is confined to humanity, but because we are familiar with human qualities. When we learn their correspondences in terms of human character, it will then be no difficult task to determine their correspondences in other departments of nature. In considering the quality of a sign or group of signs as expressing through humanity I shall have special reference to people who have the Sun in their birth charts in these signs. The sign the Sun is in indicates in large measure the quality of the Individuality. However, the sign the Moon is in at birth largely determines the quality of the mentality, and the sign on the Ascendant determines largely the quality of the Personality. Furthermore, it should be understood that the sign the sun is in at birth is only one of many factors of the birth chart, all of which must be taken into consideration, and which may greatly modify the characteristics of the sign. Only certain deep-seated motives and impulses that underlie the character can be determined with certainty from the sun sign alone. As there are different classifications of the zodiacal signs, so there are also different

methods of classifying people. One of the oldest methods, and one that has distinct advantages as viewing them in relation to the zodiacal triplicities, is to divide them into four general groups. These groups have to do with the predominant temperament, classified as sanguine, lymphatic, bilious, and nervous. The Fiery Triplicity embraces the signs, Aries, Leo, and Sagittarius. People born under this triplicity—meaning primarily the Sun being in this triplicity, as explained in Chapter 2, Course 10-1, Delineating the Horoscope—tend to the sanguine temperament. They possess self-reliance, enthusiasm, zeal, courage, daring, the ability to command others, and a love of activity. In the sense of being able to arouse in themselves and communicate to others initiative and enthusiasm, their characteristic quality is INSPIRATION. The Watery Triplicity embraces the signs Cancer, Scorpio, and Pisces. People born under this triplicity tend to the lymphatic temperament. Their lives are largely centered in the home and affections. They are sympathetic, timid, dreamy, submissive, given to domestic life, receptive, yielding, mediumistic, and greatly influenced by their surroundings. In the sense that they are chiefly actuated by their feelings, rather than by carefully reasoned lines of conduct, their characteristic quality is EMOTION. The Earthy Triplicity embraces the signs Taurus, Virgo, and Capricorn. People born under this triplicity tend to the bilious temperament. They are not given to bursts of enthusiasm, but express their ideas concretely, having the ability to apply themselves patiently to the affairs of this life and to turn all they contact to some material use. On the farm, associated with some industry, or managing some great corporation, they are toilers. In the sense of relying upon reason and the reports of the senses, and in interesting themselves in the affairs of earth that have value here and now, their characteristic quality is PRACTICALITY. The Airy Triplicity embraces the signs Gemini, Libra, and Aquarius. People born under this triplicity tend to the nervous temperament. They are mentally alert, volatile, changeable, and socially inclined, desiring to live largely upon the mental plane. They are interested in education, literature, and art, are fond of conversation, and find pleasure in the exchange of ideas. In the sense of desiring refinement and intellectual culture, their characteristic quality is ASPIRATION. We have now applied our magical quaternary formula in its broadest sense. Under this formula things are not only perceived to express our broad qualities, but viewed from a different perspective are seen to be a trinity. Then, turning them to be viewed still closer we perceive them also to be a duality; and finally, from another point of inspection, to be a unity. It will readily be seen, however, that these views offer no contradiction to the magical quaternary, for we perceive the three to be already contained in the four. The duad likewise appears in the quaternary. It is the principle of polarity. And, of course, unity expresses in the various separate parts of the four. Altogether, then, this magical formula, when its different perspectives are added together, completes the cycle and starts another; for 4-3-2-1 added together are 10.

As I illustrated briefly the application of the four factors of the magical formula I should not, I think, omit a brief illustration of the trinity. It is everywhere manifest, but that now most immediate to my consciousness is the sense of sight. How do we distinguish the objects we see? By a trinity. Straight lines are positive. Curved lines are negative. These are two factors. The third is their point of union, the combination of straight and curved lines. As you look at this page its meaning is conveyed to you by a trinity, straight lines, curved lines, and their mutual relation to each other. The lines themselves, as well as every object and every picture, is conveyed to the consciousness by still another trinity. There are light spaces and there are shadows, or colored spaces. Neither alone has significance. It is only when dark spaces and light spaces have the third element, the point of union, that form is perceived. Now it is true that in considering a trinity it may be turned so as to be viewed as a quaternary or as a duality or as made up of unities. As a quaternary we might say that the fourth factor in the above illustration is the printed word or the form as perceived, just as we could properly consider straight lines and curved lines as the duality, and each as a unity. But this is changing the perspective, and in no way vitiates the usefulness of the trinity. Matter, for instance, exists in three states; gaseous, liquid, and solid. Likewise the zodiacal signs fall into three groups; the movable signs, the mutable signs, and the fixed signs. We have already seen that there are four triplicities. Each triplicity contains three signs, and each of these signs expresses the element to which the triplicity corresponds in a different state of activity. This different state of activity is called the Quality of the sign. Triplicity and Quality must not be confused. There are four triplicities—fire, water, earth, and air—but there are only three Qualities—Movable, Mutable, and Fixed. The signs of the Movable Quality are Aries, Cancer, Libra, and Capricorn. They express the nature of each of the four elements in the highest state of activity. Matter in the gaseous state, though chemically the same, is far more active and possesses different qualities than when in the liquid or solid state. People, also, born under the movable signs, are active, energetic, and given to change; even as gas generates power and finds it easy to move in various directions little hindered by gravitation. They break the trails that others follow, and start the enterprises that others finish. The natives of Aries pioneer in daring enterprises and adventure. Cancer people pioneer in home building and in foods. Those born under Libra pioneer in literature, art, and social affairs; while those belonging to the sign Capricorn are pioneers in business and industry. The signs of the movable quality produce people who are PIONEERS. The signs of the Mutable Quality are Gemini, Virgo, Sagittarius, and Pisces. They express the nature of each of the four elements in a medium state of activity. Matter in the liquid state, though possessing the same chemical elements as when gaseous or solid, is more subject to gravitation and less aggressive in its chemical action than when gaseous; but more active and yielding, and less given to permanence than when in the solid state. The mutable signs are a happy medium between the excessive

activity of the movable signs and the stubborn resistance of the fixed signs. Liquid cannot force its way through an aperture as easily as can gas, but once a channel has been established it quickly follows the line of least resistance. People born under the mutable signs seldom break trails, but follow on the heels of the pioneers. As liquid conforms to the object with which it is in contact, so mutable people are the most adaptable of all. The signs of the mutable quality produce people who seldom originate an enterprise. They are the DEVELOPERS. The signs of the Fixed Quality are Taurus, Leo, Scorpio, and Aquarius. They express the nature of each of the four elements in the lowest state of activity. Matter in the solid state is rigid, durable, and unyielding. People born under the fixed signs are quite as unbending, firm, and resistant. Solids find difficulty in altering their form and location; and people belonging to the fixed signs are strongly attached to their customary environment, their customary manner of doing things, and their customary methods of thought. They have great resistance to pressure of all kinds, strong endurance, plodding perseverance and the ability to give close attention to detail. They are not originators, and not enthusiastic developers; but when development has reached a high degree, they work out details that constitute improvements. The signs of the fixed quality produce people who are PERFECTERS. Now we found when considering sight, that it could be viewed as a trinity from two different perspectives. We also find that the signs of the zodiac may be viewed as a trinity in two different ways. In addition to the Quality, which, as we have seen, relates to the state of activity of the signs belonging to each of the four elements, there is also the matter of precedence in the zodiac of the signs belonging to each of the four elements. Thus of the fiery signs, one of them occurs first in the zodiac, another second, and another third, in the order of their succession, commencing with the vernal equinox. It is found that this matter of precedence in the zodiac has much to do with the etherealization of the spiritual and mental forces as expressed through the signs. This manifests itself in human life chiefly in regard to whether the motive for action is largely internal or largely external. Reverting to our comparison of the radiations from the planets to definite musical tones, and of the signs to sounding boards from which these tones are reverberated; we might class the fiery signs as stringed instruments, the watery signs as the liquid chimes, the earthy signs as the booming drums, and the airy signs as the wind instruments. We might even go further, and class the movable signs as those instruments that take the celestial treble, the mutable signs as those that take the ripe tenor, and the fixed signs as those that sound the rolling bass. Yet, even with such a classification, there would still remain to be considered the particular tone quality of each instrument, by which it could be discerned from other instruments, even from those playing the same tones and employing a similar method, as the tone of a guitar may be distinguished from the same tone on a violin.

This tone quality is thus still further elaborated by considering the sign’s precedence in the zodiac, compared to other signs of the same triplicity. This designation is called its Degree of Emanation. The first sign of a triplicity in the zodiac belongs to the first degree of emanation, the second sign to the second degree of emanation, and the third sign to the third degree of emanation. The signs of the First Degree of Emanation are Aries, Taurus, Gemini, and Cancer. People born under these signs act from motives that chiefly spring from their own feelings, ideas, and inward yearnings. When expressing themselves they tend to externalize their own inner nature with LIBERTY. The signs of the second Degree of Emanation are Leo, Virgo, Libra, and Scorpio. People born under these signs act from their own feelings, ideas, and inward yearnings, tempered by a full consideration of what other people feel, think, and advise. When expressing themselves they tend to externalize their own inner nature with MODIFICATION. The signs of the Third Degree of Emanation are Sagittarius, Capricorn, Aquarius, and Pisces. People born under these signs act less from their own feelings, ideas, and inward yearnings, than from ideas and attitudes that have reached them from without. When expressing themselves they tend to externalize their own inner nature with RESERVE. We are now ready to consider the zodiacal signs as a duality. Commencing with Aries as the first positive and masculine sign, every alternate sign is negative and female. The positive, masculine, electrical signs are: Aries, Gemini, Leo, Libra, Sagittarius, and Aquarius. The negative, feminine, magnetic signs are: Taurus, Cancer, Virgo, Scorpio, Capricorn, and Pisces. To complete our view of the zodiacal signs we have yet to discuss them as a unity. We have considered them as a quaternary, as a trinity, as a duality; and now we must consider them as a unity, each sign as a sounding board of specific tone quality for celestial vibrations.

Aries Pictured among the constellations by the Ram, is the first sign of the zodiac. It belongs to the element fire; hence we expect it to be energetic, courageous, and daring. It is a movable sign, comparable to burning gas, therefore not to be confined, or dictated to by another. Belonging to the first degree of emanation, it is little influenced by precedent or environment. It is a masculine sign, and assertive. In human anatomy it rules the head. As the first sign of the zodiac it represents birth, as ruling the brain it signifies perception. Aries people express a fiery will, a militant power, executive ability, imperious leadership, and the dauntless pioneer spirit. They are ambitious, enterprising, forceful, combative, self-willed, keen, independent, active, and desirous of being in command. Impulsive and fiery, yet even in apparent

rashness they are guided by intellect. All the world seems new to Aries people. Their dominant idea is I AM.

Taurus Traced among the stars as the Bull, is the second sign of the zodiac. It belongs to the element earth; hence we expect it to be industrious, patient, and practical. It is a fixed sign, comparable to frozen earth, therefore, stubborn, immovable, and conservative. Belonging to the first degree of emanation it bows little to the opinions of others, and usually has a tendency to become interested in psychic phenomena. It is a feminine sign, reserved and not intruding. In human anatomy it rules the ears, the base of the brain, the neck, and the throat. Commands are received through the ears, and Taurus people are obedient servants, careful, plodding, and self-reliant. The motor nerves spring from the region ruled by Taurus, hence we find them persistent and untiring workers. They have pronounced powers of discrimination, will wait a long time for plans to mature, are secretive, and possess enormous reserve energy. They are strongly attracted to money, and express themselves by its use. Capricorn is the organizer of industry, Virgo the engineer, and Taurus the perfector of its details and the custodian of its wealth. The dominant idea is I HAVE.

Gemini Pictured in the sky by the Twins, is the third sign of the zodiac. It belongs to the element air, consequently is volatile, intellectual, and changeable. It is a mutable sign, comparable to liquid air, therefore possessing wonderful powers of mental expansion and a constant flow of ideas expressed through conversation or writing. Belonging to the first degree of emanation, it is not bound so much by material motives as actuated by the desire for mental expression. It is a masculine sign, able to exert considerable initiative. In human anatomy it rules the hands, arms, and upper respiratory system. The hands, as organs of execution, are dual, and Gemini people are remarkable for both executive ability and versatility. They usually are interested in several things at once, and change their occupation often. They have a fondness for learning, are restless, dexterous, sensitive, skillful, and intuitive; and ever on the alert to learn the “Why” of things. Their dominant idea is I THINK.

Cancer Represented in the heavens as a Crab, is the fourth sign of the zodiac. It belongs to the element water, therefore is sensitive, receptive, and timid. It is a movable sign, comparable to fog, subject to whims, moods, and varying changes, not to be confined in a single environment, but possessing unusual freedom to alter its own position.

Belonging to the first degree of emanation, its moods and yearnings are expressed pronouncedly. It is a feminine sign, but makes up with tenacity its lack of aggressiveness. In human anatomy it rules the seat of nourishment, the breasts, bosom, lower lungs, and stomach. Cancer people absorb ideas and conditions and after digesting them are capable of diverting them to their own use. They are not active physically, but are intensely active assimilating and redistributing sense impressions. Mediumistic, reflective, dreamy, mild of temper, emotional, very domestic, they respond to kindness, sympathy, and approbation, are fond of publicity, and are influenced by their surroundings. The dominant idea is I FEEL.

Leo Designated in the firmament by a Lion, is the fifth sign of the zodiac. It belongs to the element fire, therefore is impulsive, passionate, and daring. It is a fixed sign, comparable to hot metal, dominating, ambitious, and resolute. Belonging to the second degree of emanation, its actions spring from the emotions rather than from the intellect. It is a masculine sign, possessed of unbending dignity. In human anatomy it rules the heart and back. Leo people are sympathetic, warm-hearted, candid, forceful, and fond of honors and high office. They are not so active as Aries people, but possess great determination to rise, and strive to rule through strength and stability rather than through alertness and activity. Their ideas are large and majestic, despising petty effort, and in striving to reach higher states often overreaching. Unlike Aries people, when aroused emotionally they do not count the cost. The dominant idea is I WILL.

Virgo Emblazoned above as the celestial Virgin, is the sixth sign of the zodiac. It belongs to the element earth, therefore is practical, industrious, and worldly. It is a mutable sign, comparable to liquid earth, such as mortar, binding together what others quarry, selecting materials furnished by other people and placing them in their proper order. Belonging to the second degree of emanation, it is neither so independent of environmental influences as Taurus, nor so dependent upon them in regard to its completeness of expression as Capricorn. It is a feminine sign, preferring arbitration to combat. In human anatomy it rules the navel and bowels. Virgo people are intensely discriminative, even as the function of the intestines is to assimilate the food required by the body. The constant process of analysis for the purpose of discrimination inclines them to be critical. Intensely active mentally, they have a faculty for acquiring knowledge, being studious, scientific, mentally alert, ingenious, witty, fluent, discerning, and ever seeking “How” desired results may be accomplished. The dominant idea is I ANALYZE.

Libra Pictured along the pathway of the sun as the Scales, is the seventh sign of the zodiac. It belongs to the element air, therefore is changeable, bright, and socially inclined. It is a movable sign, comparable to the gusts of wind on an April day, pioneering in the arts and in social affairs. Belonging to the second degree of emanation, it combines idealism with worldly motives. It is a masculine sign, adaptable, but not submissive. Libra people are easily influenced by others, but quickly regain their equilibrium. They are sensitive, refined, sympathetic, artistic, neat, particular, dislike unclean work, and are inordinately fond of approbation. Lovers of justice, peace, and harmony, they are kind, generous, and affectionate, finding social relations extremely important, and a partner often essential to their happiness. They are fond of music and entertainment, are courteous, and desire to make many friends, yet in their affections are somewhat changeable. The dominant idea is I BALANCE.

Scorpio Pictured among the constellations by a scorpion, is the eighth sign of the zodiac. It belongs to the element water, hence has strong emotions and is domestically inclined. It is a fixed sign, comparable to water crystallized through great pressure rather than through lowered temperature, and therefore capable of exerting tremendous force, boiling the moment it finds an avenue of escape. At once unyielding, yet it is capable of exerting immense pressure upon its environment. Belonging to the second degree of emanation, it moves more with the world’s mental current than athwart its flow. It is a feminine sign, very receptive and meditative. In human anatomy it rules the generative organs and procreative attributes. Scorpio people have a never failing fund of ideas and resources, and an abundant life giving magnetism. They are proud, secretive, reserved, jealous, energetic, ingenious, strong willed, determined, enterprising, and skillful, making good surgeons, doctors, chemists, scientists, and mechanics. Their dominant idea is I DESIRE.

Sagittarius Represented among the stars as a Centaur, is the ninth sign of the zodiac. It belongs to the element fire, hence is energetic, hasty, and enthusiastic. It is a mutable sign, comparable to molten metal, aggressive and impulsive, but not dominating. Belonging to the third degree of emanation, its actions are largely shaped by what other people think proper and in good taste. It is a masculine sign, positive and forceful. In human anatomy it rules the hips and thighs, which are the foundation of volition and locomotion. Sagittarius people are a happy medium between Aries

people, who are ruled by their heads, and Leo people, who are ruled by their hearts. They love outdoor sports, are loyal, patriotic, generous, free, ambitious, charitable, and jovial. Frank, outspoken, self-reliant, they are great travelers, are very conservative, have prompt decision, and the ability to command others. The dominant idea is I SEE.

Capricorn Traced in the constellations as the Goat, is the tenth sign of the zodiac. It belongs to the element earth, hence is practical, industrious, and acquisitive. It is a movable sign, comparable to dust, adapting itself to every requirement to gain its ends; persistent, subtle, and ambitious. Belonging to the third degree of emanation, it acts largely from external motives. It is a feminine sign, gaining its point by cunning rather than by force. In human anatomy it rules the knees. Capricorn people are humbly submissive to those in power, and unceasing in their efforts to gain power that others may bend the knee to them. They are diplomatic, good organizers, ever alert to take advantage of circumstances or the weakness of the other people, are careful, cautious, frugal, and insistent, with thoughtful, serious, reflective minds. Their dominant idea is I USE.

Aquarius Shown in the vault of heaven as the Man, is the eleventh sign of the zodiac. It belongs to the element air, hence loves the society of others and the interchange of ideas. It is a fixed sign, comparable to crystallized air, is the most practical of all the airy signs, and the one possessing the most continuity. Belonging to the third degree of emanation, its actions are greatly influenced by its external environment. It is a masculine sign, extremely assertive. In human anatomy it rules the ankles, the active power of locomotion. Aquarius people are very progressive, usually possessing ideas more advanced than their companions. They are inventive and scientific, pleasant, friendly, quiet, patient, determined, faithful, cheerful, sincere, easily influenced by kindness; artistic, refined, have strong likes and dislikes, are greatly interested in education and new discoveries, and like nothing better than an argument. The dominant idea is I KNOW.

Pisces Represented among the constellations as the Fishes, is the twelfth sign of the zodiac. It belongs to the element water, hence is dreamy, mystical, and romantic. It is a mutable sign, comparable to water, mirroring like a lake its environment, moved by every motion near it. Belonging to the third degree of emanation, it tends to become

all things to all people. It is a feminine sign, listless and negative. In human anatomy it rules the feet, the foundation of the human temple. Pisces people, though imaginative and dreamy, have the ability to flow into such grooves of the world’s affairs that they usually acquire the material things necessary for comfort. They are idealistic, sensitive, mediumistic, prone to worry, peaceable, sympathetic, prudent, modest and often lack self-confidence. No other sign has such extremes of temperament and ability; for Pisces people will be found both on the height and in the depth, and some of them are successful in almost every line of human endeavor. The dominant idea is I BELIEVE.

EXPRESSION OF PLANETS THROUGH THE HOUSES A planet in a house, or ruling it, influences the events of the department of life mapped by that house in the following manner: Sun, expresses through VIGOR. Moon, expresses through FLUCTUATION. Mercury, expresses through THOUGHT. Venus, expresses through GRATUITIES. Mars, expresses through STRIFE. Jupiter, expresses through ABUNDANCE. Saturn, expresses through POVERTY. Uranus, expresses through ECCENTRICITY. Neptune, expresses through ILLUSION. Pluto, expresses through COERCION.

DEPARTMENTS OF LIFE RULED BY THE HOUSES Each Mundane House maps the particular section of man’s astral body, or the particular section of the world’s astral form, the inner-plane activities of which determine what happens in one department of life. The departments of life thus mapped are as follows: First House: personality, health, the body.

Second House: money, personal property. Third House: thoughts, studies, short journeys, relatives. Fourth House: father, real estate, home, end of things. Fifth House: speculation, children, love affairs, entertainment. Sixth House: work, illness, food, employees. Seventh House: marriage, partnership, public, open enemies. Eighth House: death, inheritance, taxes, money of others. Ninth House: publicly expressed opinions, books, religion, long journeys. Tenth House: the job, business, honor, reputation. Eleventh House: hopes, friends, acquaintances. Twelfth House: secret enemies, disappointments, astral entities.

Mundane Houses

Chapter 3 Mundane Houses PLANETARY vibrations not only must have a point of departure, but also, if they are effective, must have a place of reception. A tone reverberating from the sounding board of one of the zodiacal signs must reach the earth in order to affect the destiny of the inhabitants of the earth. To do this it must penetrate the astral field associated with the earth. The direction from which such a planetary vibration reaches a given spot on the earth determines the relative direction of movement of the astral field penetrated, and also the amount of astral field through which it must pass. These two factors, it has been ascertained by observation, determine the department of life which the vibrations will influence. To ascertain the volume of planetary vibrations reaching the earth from given directions, and the departments of life they influence, is our object in the study of Mundane Houses. In preceding lessons I have compared the planetary vibrations to musical tones. In fact, I know of no better designation for them than planetary tones. Each planet sounds its own tone. The zodiacal signs I have compared to sounding boards from which these tones resound. The tone is modified, not in its essential vibratory rate, but in tone quality, by the sounding board, or zodiacal sign, from which it reverberates. Furthermore, musical tones and planetary tones have both a point of departure and a place of reception; and the place of reception of planetary tones, so far as we are concerned, is the earth, acting as a grand auditorium. In most auditoriums, due to distances from the instruments, to obstructions that may intervene, and to other acoustic factors, tones are not heard in the same volume and with the same precision throughout all its sections. The earth as an auditorium is unique; for the various musical instruments, the zodiacal signs, are ranged completely around the outside of it. Nevertheless, as in most auditoriums, the relation of a particular point in it to the positions where tones are being sounded, modifies the tones at the place of reception. That is, tones coming from one direction are stronger and clearer than tones coming from another direction, because they have less of the astral field of the earth to penetrate, and are less interfered with by its rotation due to the turning of the earth on its axis. It will thus be seen that persons occupying different portions of the terrestrial auditorium-situated at different stations on the face of the earth-will not hear the

tones from the celestial instruments with the same clarity. At any given time some may be more favorably located than others for the reception of certain tones. Because in the case of the earthly auditorium it seems to be the thickness or thinness of the astral field of the earth at a given point, together with its movement, that determines the ease with which planetary tones reach a given point, we may compare the terrestrial auditorium to a building the walls of which are of varying thickness. At certain intervals there are doors, and at other intervals there are windows. Thus the musical instruments ranged around the outside easily find access for their tones through the wide-open doors; find access with less ease through the windows; and reach the interior only with great difficulty through the denser portions of the walls. It is to map these sections of varying resistance that we have recourse to a diagram of the Mundane Houses. Thus to map the amount of wall thickness, and the tone modifications due to earth rotation, at any given spot on the surface of the earth; that spot is taken as the center, about which, from west to east, is circumscribed a circle. This circle, commencing at the eastern horizon, is then divided into twelve equal segments. Mundane means pertaining to the earth. A house is a dwelling place. A Mundane House, then, is the dwelling place of a celestial influence at any moment of time, considered solely from the point on the earth where the influence is received. Each of the twelve equal segments of the circle about the earth from west to east is a Mundane House. A clearer conception of the Mundane Houses may be had by facing the south and imagining one’s self the hub of a great wheel, the circumference of which passes directly from the horizon in the east, on the left, under one’s feet around to the horizon in the west, on the right, from thence directly overhead, and back to the eastern horizon again. Let one then imagine this great wheel to possess twelve spokes radiating into the sky from the point where one stands as a center, these spokes equally spaced about the wheel. Such a wheel accurately pictures the twelve houses of a horoscope, the dividing line between two houses, called a House Cusp, being represented by each spoke. The first spoke in this great wheel is occupied by the horizon directly to the east of where one stands. The eastern horizon, then, is the cusp of the First House. This is a very important point in a horoscope, and because it is at this place that the planets rise from below the horizon into view it is called the Ascendant. The opposite horizon, directly to the west of the observer, representing the seventh spoke of the great wheel, is the cusp of the Seventh House. Because it is the point where the planets sink from view below the western horizon it is called the Descendant. The point directly beneath one’s feet, representing the fourth spoke of the great wheel, is the cusp of the Fourth House. Because it is the lowest point it is called the Nadir. The point directly overhead, the zenith, representing the tenth spoke of the great

wheel, is the cusp of the Tenth House. This is also a very important point in a horoscope, for it is here that a planet reaches its greatest elevation. It is called the Mid-Heaven, or more often abbreviated from its Latin equivalent, Medium Coeli, and merely termed the M. C. These four spokes divide the earthly auditorium into four quadrants. At sunrise the sun is exactly on the cusp of the Ascendant. At midnight the sun is exactly on the cusp of the Nadir. At sunset the sun is exactly on the cusp of the Descendant. At noon the sun is exactly on the cusp of the M. C. (See diagram, page 18). Because we of northern latitudes must look south to view the sun or a planet when it is on the M. C., the cusp of the Tenth House is also called the South Point. And because the Nadir, abbreviated from the Latin Imum Coeli as I. C., is opposite the South Point, it is sometimes called the North Point. The four points, Asc., M. C., Desc., and Nadir, are the strongest points in a horoscope in the sense that a greater volume of energy reaches the earth from a planet when it is located near one of these points than when it is located in any other section of the heavens. This is not difficult to demonstrate experimentally. It is as if at other stations there were walls of varying thickness, but at these points the doors were wide open so that the planetary tones may enter the auditorium without interference. Now as the zodiacal signs are each thirty degrees in extent, and the houses of the horoscope are also of thirty degrees expanse, at first thought it might be assumed that the equivalent of one sign, or thirty degrees of the zodiac, always occupies exactly one Mundane House. This certainly would be the case if the circle of Mundane Houses coincided with the zodiac. However, it does not coincide with the zodiac. Except at the equator the Mundane Houses are to the north or to the south of the mean position of the zodiac. The effect of thus being to the north or to the south of the equator in its extreme influence is familiar to us in the accounts of arctic explorers who witness a midnight sun. In such a case the degree of the zodiac occupied by the sun does not, during the twenty-four hours, pass into any of the six houses below the horizon. This midnight sun, as well as the phenomenon of six months daylight followed by six months darkness near the poles, is the result not merely of the observer occupying a high latitude, but also to the incident that the zodiac is inclined at an angle of over 23 degrees to the equator. That is, even at the equator, the zodiacal signs rise diagonally. The further to the north or to the south of the equator the observer moves the more diagonally do the signs rise. Thus in north temperate latitudes in summer, the sun appears on the horizon, when it rises, well north of east of the observer, and as it moves toward noon it swings up and to the south. The farther north the observer goes, the farther to the north the sun appears to rise in summer, until finally, in extreme north latitudes, it fails to set, merely circling around the north horizon from the west to the east at night without disappearing. Now if you draw two parallel lines an inch apart, and then measure the distance between them diagonally instead of straight across, you will find that the diagonal

line is much more than an inch. In fact, the more the diagonal inclines to the parallel lines the longer it must be. Without entering into a technical explanation of the matter, it will be seen that if the zodiac rises diagonally, as it were, that it is necessary for some of the Mundane Houses of thirty degrees extent to contain more than thirty degrees of the zodiac. Furthermore, being true circles, if the zodiac is diagonal to the Mundane Houses at some points, relative to the zodiac the Mundane Houses are diagonal to it at other points. To state it more precisely, as there are 360 degrees in the zodiac and 360 degrees in the Mundane Houses, if more than thirty degrees of one section of the zodiac occupies one house, less than thirty degrees of some other section of the zodiac must occupy some other house. A technical explanation of the reason why, in making a chart of the heavens, more often than not some Mundane Houses will hold more than thirty degrees of the zodiac and others less than thirty degrees of the zodiac, would be out of place here. I trust, however, these remarks will give a general idea why it is that more than one zodiacal sign may, and often does, occupy one house of the horoscope. As the basis on which the Tables of Houses commonly employed are constructed is that each shall contain precisely thirty degrees, I trust also that it will be clear that so long as we employ such tables, each Mundane House must be exactly thirty degrees in extent, irrespective of the number of degrees of the zodiac it holds. To make a map of the Twelve Mundane Houses the student should draw a circle and bisect it with a heavy horizontal line from left to right. This horizontal line represents the horizon, and the half of the circle above this line represents the visible portion of the heavens-all that is above the horizon. The half of the circle below this line represents the portion of the heavens that is invisible due to being below the horizon. Next the circle should be bisected by a vertical line. All to the left of this line is eastward, and all to the right of this line is westward, from the observer. As to see the planets and the zodiac we face the south, the top of the map is south; just the reverse of a geographical map. The four quadrants now mapped by the two intersecting lines should each be divided by two radii from the center of the map, thus dividing each into three equal sections. This gives a circle divided into twelve equal segments (See diagram, page 18), which should be numbered, commencing with the segment just below the eastern horizon as the First House, the next segment below it as the Second House, etc. That energies of tremendous power, hitherto quite unrecognized, are pelting the earth day and night from the regions of space, has been demonstrated by the discovery in 1925 of the Cosmic Ray. That such a force-so powerful that were its volume to increase it is believed it would constitute a serious menace to life upon the earth-should remain undiscovered so long, leads to the inevitable conclusion that there may be numerous other energies reaching and influencing the earth as yet to be brought within the ken of material science. And one willing to investigate will find that a planet sending its rays to the earth through a certain one of the Mundane Houses has an effect upon a different department of life than if its rays were received through any of the other houses.

Consider for a moment that most of us feel differently than at other times when the sun is in the Third House-from midnight to about 2 a.m. Physical vitality is low at this period, and more people die-so medical statistics state-during this interval than during any other. While the sun is in the Second House-from about 2 a.m. to near dawn-not merely the physical forces are sluggish; but the courage is low and the mind depressed. It is the zero hour. Yet with the coming of dawn, and from then to sunrise-while the sun is in the First House-there is a general awakening of life energies the world over. Immediately after sunrise there is a temporary lull, and yet a very different influence again in the period just preceding noon. I am here merely calling attention to conditions that are familiar to all who observe closely. The rotation of the earth causes rays from the planets to meet with different densities of astral field, or with the astral field moving differently, as they reach the earth through the various Mundane Houses. In some manner this resistance offered by the earth’s astral field-under the particular motion that obtains in each respective house-causes whatever planetary energies that pass through the house to have a specific affinity with the section of a person’s astral body where are stored the thought-cells relating to some special department of life. All the mechanical steps by which vibrations coming through one house influence chiefly one special department of life may not be theoretically clear. But for that matter neither is it mechanically clear why the roots of a plant grow away from the sunlight and the stalk of the plant toward it. Yet we can prove they do so; and it is not a more difficult task to prove-using the birth chart of the first person at hand-that planetary energies reaching the earth through a certain Mundane House have an affinity for a certain department of life. The consideration of this relation between the Mundane Houses and the department of human life affected through each, is the next matter to engage our attention. As we found the magical formula, Jod-He-Vau-He, of great assistance in studying the zodiacal signs, we shall also find it advantageous to apply it in a similar manner to the Mundane Houses. Even as the signs were found to separate into four equal groups of three signs each, so likewise the Mundane Houses separate into four trinities. The Trinity of Life embraces the First, Fifth and Ninth Houses. The first house influences the constitution and vitality. The fifth house influences the life of the offspring. The ninth house influences the life in relation to religion and philosophy. This trinity corresponds to the fiery signs of the zodiac. The Trinity of Psychism embraces the Fourth, Eighth, and Twelfth Houses. The fourth house influences the home and the end of life. The eighth house influences death and inheritance. The twelfth house influences sorrows and imprisonment. This trinity corresponds to the watery signs of the zodiac. The Trinity of Wealth embraces the Second, Sixth, and Tenth Houses. The second house influences personal property. The sixth house influences labor and servants. The tenth house influences business and honor. This trinity corresponds to the earthy signs of the zodiac.

The Trinity of Association embraces the Third, Seventh and Eleventh Houses. The third house influences the thoughts and the brethren. The seventh house influences partnership and marriage. The eleventh house influences hopes and friends. This trinity corresponds to the airy signs of the zodiac. Next we must consider the houses as of three different Volumes; each volume embracing four houses. The Angular Houses are the First, Fourth, Seventh, and Tenth. These are of the strongest volume. It is as if there were wide open doors about the earthly auditorium at these stations, through which the full volume of planetary influence may enter unimpeded. They are called angular because their cusps, being directly upon the eastern and western horizons and upon the zenith and nadir, are the lines dividing the heavens into quadrants. The Succedent Houses are the Second, Fifth, Eighth, and Eleventh. They are of moderate volume, as if there were but small windows in the earthly auditorium at these stations, through which celestial tones may enter only in reduced amounts. They are called succedent because they succeed, or follow, the angular houses. The Cadent Houses are the Third, Sixth, Ninth, and Twelfth. These are of the least volume, as if at these stations about the earthly auditorium there were thick walls through which the heavenly tones penetrate only as muffled sounds. They are called cadent—meaning to “fall away”—because they fall away from the other houses both in volume of influence and in position. Now we found that the zodiacal signs were divisible not only into Three Qualities, but also into Three Degrees of Emanation. Likewise, we find that the Mundane Houses are divisible into Three Volumes; also into Three Societies. The Personal Houses embrace the Twelfth, First, Second, and Third. They influence personal sorrows, the personal body, the personal property, the brethren and personal thoughts. These houses have to do with the private life. The Companionship Houses embrace the Fourth, Fifth, Sixth, and Seventh. They influence the companionship in the home and at the end of life, the companionship in pleasure and with children, the companionship in work and with servants, and the companionship in partnership, in marriage, and in meeting the public. These houses have to do with closely contacting people. The Public Houses embrace the Eighth, Ninth, Tenth, and Eleventh. They influence the public life through deaths and legacies, through advertising and public utterances, through reputation and credit and through friends. These houses have to do with matters that become widely known. As a Duality, the Mundane Houses may also be viewed in two different ways. They may be considered in relation to the facility with which their influence gains recognition. And they may be considered in relation to the waxing or the waning of their power. The Six Houses above the Horizon-Seventh, Eighth, Ninth, Tenth,

Eleventh, and Twelfth-are positive and tend to the ready expression of any influence found in them in such a way that it gains recognition. The Six Houses below the Horizon-First, Second, Third, Fourth, Fifth, and Sixth-are negative and tend to the development of whatever influence is found in them in secrecy. The Six Houses on the East side of the chart-Tenth, Eleventh, Twelfth, First, Second, and Third-tend toward increase, and whatever influence is found in them inclines to further development. The Six Houses on the West Side of the chart-Fourth, Fifth, Sixth, Seventh, Eighth, and Ninth-tend toward decrease, and whatever influence is found in them inclines to dissolution. Having now discussed the Mundane Houses as a quaternary, a trinity, and as a duality, to complete our magical formula, 1-2-3-4 equals 10, we have yet to consider them as a unity. The First House belongs to the trinity of life. It is an angular house; consequently transmits energy of the strongest volume. It is a personal house, related to the private life. Being below the horizon its influences tend to develop in secret; but as it is on the east side of the chart they develop persistently. It influences the health, the personal appearance, the temperament, such matters as cause changes in the form or location of the person; and in general the personality through which the character must express. The Second House belongs to the trinity of wealth. It is a succedent house; consequently transmits energy only in moderate volume. It is a personal house, related to the private possessions. Being below the horizon these possessions are not open to public inspection; yet any influence expressing through this house tends to development. The tenth house represents the business, and the sixth house the labor involved; but the second house represents the fruits of these in terms of cash and other personal property. The Third House belongs to the trinity of association. It is a cadent house; consequently transmits energy very weakly. It is a personal house, related to the private thoughts. Being below the horizon these thoughts may never be expressed to others; but any influence in this house tends toward development. It influences the thoughts, which are the mental associates; the brethren, neighbors, writing, short journeys, correspondence, and education. The Fourth House belongs to the trinity of Psychism. It is an angular house; consequently transmits energy of the strongest volume. It is a companionship house, relating to those in the home. Being below the horizon its influences tend to be kept from the public, and as it is on the west side of the chart they have little power of growth. This house influences the parentage, the father in particular, the home and general domestic environment, inherited tendencies, real estate, hidden things, and the condition at the close of life. These things, as exerting a powerful influence on the unconscious life, are of psychic import. The Fifth House belongs to the trinity of life. It is a succedent house; consequently transmits energy only in moderate volume. It is a companionship house, relating to

the companionship of children and the companionship in pleasure. Being below the horizon its influence is not heralded to the public, nor do we expect any influence here to undergo great development. It rules broadly the life of the affections, of the children, and of the pleasures; governing speculation, amusements, offspring, and love affairs. The Sixth House belongs to the trinity of wealth. It is a cadent house; consequently transmits energy very weakly. It is a companionship house, relating to servants and to those with whom one works. Being below the horizon any influence here tends to be kept secret, and as it is on the west side of the chart there is little opportunity for growth. It influences broadly those things that assist or hinder the acquisition of wealth, such as assimilation, illness, labor, inferiors, and servants. The Seventh House belongs to the trinity of association. It is an angular house, consequently transmits energy of the strongest volume. It is a companionship house, relating to partnerships and marriage. Being above the horizon its influences tend to gain wide recognition; although there is little growth from them. It governs the relations with the public, partnerships, open enemies, lawsuits, and marriage. The Eighth House belongs to the trinity of psychism. It is a succedent house; consequently transmits energy only in moderate volume. It is a public house, and the things it influences are kept secret with great difficulty. They do not, however, tend toward any great development. It influences the relations to the public’s money, and to the money of the partner: also the relations to the dead, both their psychic influence and the inheritance from them. In addition to such legacies it also influences the conditions surrounding the person’s death. The Ninth House belongs to the trinity of life. It is a cadent house; consequently transmits energy very weakly. It is a public house, having to do with the public expression of opinions. Being above the horizon the things it influences tend to gain wide recognition. They do not, however, tend to continued development. This is the house ruling advertising, publishing, dreams, long journeys, philosophy, religion, and the public expression of ideas. The Tenth House belongs to the trinity of wealth. It is an angular house, consequently transmits energy of the strongest volume. It is a public house, relating to the credit and honor. Being above the horizon there is public recognition of the things it influences. These things are subject to much development. It influences the mother, the trade or profession, the business qualifications, superiors, credit, reputation, and the esteem in general with which one is held by others. It thus greatly influences material success. The Eleventh House belongs to the trinity of association. It is a succedent house; consequently transmits energy only in moderate volume. It is a public house, and the things it influences are widely known. Being above the horizon there is full recognition of all its affairs, and they are subject to persistent development. Its associations are occasional rather than constant. It governs acquaintances, friends, hopes, and wishes. In particular it influences the attitude toward, and the benefit that

may be derived from, acquaintances. The Twelfth House belongs to the trinity of psychism. It is a cadent house; consequently transmits energy very weakly. It is a personal house, and its affairs are kept as secret as possible, although being above the horizon the things it influences nevertheless gain some recognition. They also tend to persistent development. It influences secret enemies, sorrows, disappointments, restrictions, limitations, imprisonment, unseen forces, and the relation to astral entities. Now let us apply the magical quaternary, Jod-He-Vau-He, to the planets. They are naturally divisible into such a quaternary because their energies affect four different phases of human life. Thus there are Vital Planets, Intellectual Planets, Social Planets, and Business Planets. The vital planets are the Sun and the Moon. The intellectual planets are Mercury and Uranus. The social planets are Venus, Mars, Neptune, and Pluto. The business planets are Saturn and Jupiter. The trinity into which the planets are divisible is based upon whether their usual effect upon human life is Harmonious, Discordant, or Convertible. The harmonious planets are Jupiter and Venus. The discordant planets are Saturn and Mars. The convertible planets are Sun, Moon, Mercury, Uranus, Neptune, and Pluto. These convertible planets are not essentially harmonious or discordant, but may become either through the aspects received from other planets. As a duality the planets are divisible into those that are electric and positive, and those that are magnetic and negative. The electric and positive planets are Sun, Mars, and Jupiter. The magnetic and negative planets are Moon, Venus, Saturn, Neptune and Pluto. Uranus is neutral and electromagnetic. Mercury is either positive or negative according to its association with other planets, being but the mediumistic transmitter of the positiveness or the negativeness of the other planets. We have now discussed the planets as a quaternary, a trinity, and a duality, and to complete our 1-2-3-4, it remains to treat them as a unity. 1. The Sun is a vital planet, and a convertible planet, exerting either a harmonious or a discordant influence according to the aspects received from the other planets. He is electric, masculine, and positive, hence in his influence he is majestic and commanding. In human anatomy he rules the heart, the vital center of life. This gives us an insight into his character; for as the heart is the dominant physical organ, its pulsations being the source of circulation which makes life possible, so he rules the electrical energies on which the vitality depends. In his influence over the mind he rules the group of mental factors designated as the Power Urges, embracing pride, firmness, approbativeness, conscientiousness, and self-esteem. His influence is greater than that of any other planet, being proud, grand, firm, unbending, kindly, gracious, paternal, considerate, moderately liberal, and controlling. His nature is best expressed in one word as VITALITY. 2. The Moon is a vital planet, and a convertible planet, exerting either a harmonious or a discordant influence according to the aspects received from the other planets.

She is magnetic, feminine, and negative, hence her influence is plastic and mediumistic. In human anatomy she rules the fluidic system of the body, the foundation of the health and general constitution. This gives us an insight into her character; for as the fluidic system digests, assimilates, and distributes nutriment, so the Moon rules the assimilation of mental food by the astral brain, or unconscious mind. Her influence is cool, yielding, and formative, ruling the constitutional magnetism which markedly influences the health. In her influence over the mind she governs that group of mental factors designated as the Domestic Urges, embracing time, tune, sublimity, and philoprogenitiveness. Her influence over the strength of the constitution and the general state of the health is marked. She is changeable, negative, dreamy, inoffensive, and lacking in force. Her nature is best expressed in one word as IMPRESSIONABLE. 3. Mercury is an intellectual planet, and a convertible planet, exerting either a harmonious or a discordant influence according to the aspects received from the other planets. He is electric and positive when associated with electric planets, and magnetic and negative when associated with magnetic planets. In human anatomy he rules the tongue, brain, and nervous system. This gives us an insight into his character; for as the nervous system carries messages to and from the brain to all parts of the body, so Mercury acts as the messenger for the influence of other planets. As the tongue is the most used organ in the expression of thought, Mercury rules writing, talking, traveling, and the manner in which the mental ability is expressed. Thus while the Moon governs the Mentality, Mercury indicates the Ability, and the channels used, in giving the mind outward expression. And as there are afferent, or ingoing nerves, and efferent, or outgoing nerves; so Mercury influences both perception and expression. He has dominion over the perceptive and comparative group of mental factors designated as the Intellectual Urges, embracing eventuality, language, calculation, and the recognition of size, weight, form, and color. He is witty, quick, ingenious, intelligent, scientific, volatile, voluble, bright, enterprising, changeable, and persuasive. His nature is best expressed in one word as PERCEPTION. 4. Venus is a social planet, and a harmonious planet. She is magnetic, feminine, and negative, hence yielding and submissive. In human anatomy she rules the skin, venous system, and internal generative functions. This gives us an insight into her character; for as the skin is the organ through which feeling is experienced, so Venus is coy, shy, and sensitive. The venous system gently yields to the arterial pressure and carries the blood back to the heart, and Venus seeks the line of least resistance. The internal generative functions carry out the work of reproduction, and Venus, the planet of love, reproduces through the various arts the mental creations. In social life she inclines to affection and attraction. In her influence over the mind she rules that group of mental factors designated as the Social Urges, embracing, affection, friendship, mirthfulness, conjugality, and inhabitiveness. She is cool, moist, pliable, amiable, receptive, clinging, convivial, harmonious, and artistic. Her nature is best

expressed in one word as MILDNESS. 5. Mars is a social planet, and a discordant planet. He is electric, masculine, and positive, hence aggressive and penetrating. In human anatomy he rules the external sexual organs, the muscles, and the sinews. This gives us an insight into his character; for as the muscles and sinews are the organs of physical activity, so does Mars ever tend to rapid expansion and active effort. As the sexual organism is the seat of strongest desire, so does Mars have dominion over the animal appetites and passions. In social life he inclines to desire and strife. In his influence over the mind he rules that group of mental factors designated as the Aggressive Urges, embracing amativeness, destructiveness, combativeness, and alimentiveness. He is the exact antithesis of Saturn, being diffuse, hot, impulsive, rash, headstrong, and assertive. He is devoid of fear and timidity, is sharp, energetic, thoughtless, free, fierce, intrepid, and unrelenting. His nature is best expressed in one word as ENERGY. 6. Jupiter is a business planet, and a harmonious planet. He is electric, masculine, and positive, hence dignified and bold. In human anatomy he rules the liver and the arterial system of the body. This gives us an insight into his character; for as the arterial blood distributes warmth and nourishment to the whole body, so Jupiter ever tends to generosity, warmth, and gentle expansion. He is neither the rigid ice of Saturn, nor the fierce fire of Mars, but a genial radiant warmth, imparting happiness to all. In his influence over the mind he rules that group of mental factors designated as the Religious Urges, embracing benevolence, good cheer, veneration, hope, reverence, and spirituality. Whatever good Jupiter brings seems to come freely as the result of good will and good luck. Saturn gains in business through careful systematic effort, while Jupiter gains through patronage and favor. He is cheerful, generous, benevolent, magnanimous, just, charitable, honest, and discriminative. His nature is best expressed in one word as JOVIALITY. 7. Saturn is a business planet, and a discordant planet. He is magnetic, masculine, and negative, hence timid and retiring. In human anatomy he rules the bones, cartilage, and spleen. This gives us an insight into his character; for as the bones are the most solid portions of the body so does Saturn tend to the practical and concrete. As the spleen is a reservoir of electrical energy, so does Saturn try to collect and hoard the treasures of the earth and the treasures of the mind. In his influence over the mind he rules that group of mental factors designated as the Safety Urges, embracing secrecy, acquisitiveness, covetousness, causality, and comparison. He collects the various perceptions that are ruled by Mercury and synthesizes them into conceptions. He thus has rule over the reflective powers and the selfish sentiments. Whatever good comes from his influence is the result of carefully laid plans, plodding effort, subtlety, craft, and cunning. He dislikes to take the initiative, preferring to remain in the dark and accomplish through deception rather than through force. He is solitary, cold, reserved, melancholy, repentant, and fearful. His nature is best expressed in one word as CRYSTALLIZATION. 8. Uranus, the higher octave of Mercury, is an intellectual planet, and a convertible planet, exerting either a harmonious or a discordant influence according to the

aspects received from the other planets. He has no sex, and is electromagnetic, alternately attracting and repelling, hence particularly unreliable where the affections are concerned. In human anatomy he rules the electromagnetic body. This gives us insight into his character; for as the electromagnetic body is ordinarily imperceptible to the physical senses, yet is the dynamic energy of the body and the source of personal magnetism, so does Uranus direct and control the electrical energies and confer the ability to understand and utilize the occult forces of nature. In his influence over the mind he rules that group of mental factors designated as the Individualistic Urges, embracing independence, originality, inventiveness, and unconventionality. The moons of Uranus travel in a reverse direction to those of the other planets, except Neptune, hence he influences to take the reverse view of life from that commonly accepted, and is thus a radical; and he also inclines to look away from the physical to the things of the astral plane, having a strong influence over clairvoyance and intuition. He is thus the Inspirational ESP planet. He is abrupt, erratic, independent, sudden, penetrative, original, occult, scientific, unconventional, and progressive. His nature is best expressed in one word as DISRUPTIVE. 9. Neptune, the higher octave of Venus, is a social planet, and a convertible planet, exerting a harmonious or a discordant influence according to the aspects received from other planets. He is magnetic and negative in nature. In human anatomy he rules the astral body. This gives us an insight into his character; for as the astral body is molded by every desire, so does Neptune feel every mental current and psychic influence. As the astral body has the power of leaving the physical body, so does Neptune often depart from the practical and give its attention to unrealizable ideals. His dreamy and mediumistic qualities may lead to fantasy and the belief in grand hopes that are never realized. His moons, like those of Uranus, revolve about him in the reverse direction of those of the other planets. And his influence is to direct the mind from the sordid and the material to lofty spiritual ideals which when received in suitable soil tend to the development of the conditions and qualities that prove of greatest possible value to the human race. In social life he brings romantic attachments and platonic friendships. In his influence over the mind he rules that group of mental factors designated as the Utopian Urges, embracing certain high phases of majestic and utopian ideals, and the ability to bring into the realm of objective consciousness what has been seen, felt, heard, and otherwise experienced in the astral world. Neptune is the Feeling ESP planet. He is the promoter of worldly schemes to gain wealth without work. He is subtle, impressionable, psychic, emotional, mild, pleasant, theoretical, and fanciful. His nature is best expressed in one word as VISIONARY. 10. Pluto, the higher octave of the Moon, is a social planet, and a convertible planet, expressing either a harmonious or a discordant influence according to the aspects received from other planets. Like the number 10, which starts a new numerical cycle, Pluto is a transitional influence, and more than any other planet may express in either of two diametrically opposite qualities. He may express positively and electrically, but his more common influence is negative and magnetic. In human anatomy he rules

the spiritual body. In his influence over the human mind he rules that group of mental factors designated as the Universal Welfare Urges. They relate to groups, cooperation, the inner-plane, hidden forces, inversion, the inside of things, mass production, and to aggressive spiritual activity. The Lower-Pluto forces are drastically insidious and destructive, the Upper-Pluto forces are the finest and most spiritual of all. Not the individual who instigates the action, but the victim of coercion, has this planet prominent. To such events as he attracts, or to which he contributes, he adds a drastic quality. Pluto is the inner-plane planet and the planet of Transition ESP. His nature is best expressed in one word as COOPERATION. I have now discussed in some detail Mundane Houses and Planets, and in chapter 2 the zodiacal signs were considered. To complete our magical formula, Jod-He-Vau-He, the fourth factor, that of aspects, must also be considered. But as these aspects are explained in Chapter 3 of Course 1, Laws of Occultism, and are fully considered in Chapter 2 of Course 8, Horary Astrology, I shall here merely enumerate them. 1. The Conjunction aspect is formed when two planets occupy the same zodiacal degree. It has an influence comparable to the Sun, being very powerful, convertible in nature, and either harmonious or discordant according to the planets making it. It is the aspect of PROMINENCE. 2. The Semi-Sextile aspect is formed when two planets are 30 degrees apart in the zodiac. It has an influence comparable to the Moon, being mildly harmonious. It is the aspect of GROWTH. 3. The Sextile aspect is formed when two planets are 60 degrees apart in the zodiac. It has an influence comparable to Venus, being cheerful, bright and strongly harmonious. It is the aspect of OPPORTUNITY. 4. The Square aspect is formed when two planets are 90 degrees apart in the zodiac. It has an influence comparable to Mars, being energetic, forceful, violent, destructive, and strongly discordant. It is the aspect of OBSTACLE. 5. The Trine aspect is formed when two planets are 120 degrees apart in the zodiac. It has an influence comparable to Jupiter, being jovial, fortunate, constructive, and harmonious in the highest degree. It is the aspect of LUCK. 6. The Inconjunct aspect is formed when two planets are 150 degrees apart in the zodiac. It has an influence comparable to Neptune, being slightly separative in action, slightly harmonious between harmonious planets, and slightly inharmonious between discordant planets. It is the aspect of EXPANSION. 7. The Semi-Square aspect is formed when two planets are 45 degrees apart in the zodiac. It has an influence comparable to Mercury, being vacillating and somewhat inharmonious. It is the aspect of FRICTION. 8. The Opposition aspect is formed when two planets are 180 degrees apart in the zodiac. It has an influence comparable to Saturn, being slowly separative, coldly

disintegrative, and discordant in the highest degree. It is the aspect of SEPARATION. 9. The Sesqui-Square aspect is formed when two planets are 135 degrees apart in the zodiac. It has an influence comparable to Uranus, being sharply disruptive, sudden, and somewhat discordant. It is the aspect of AGITATION. 10. The Parallel aspect is formed when two planets occupy the same degree of Declination, which, like the number 10, is a different plane of influence. It has an influence comparable to Pluto, adding a drastic quality to the effect of other aspects. It is also similar to the conjunction, though more persistent and less precise in action. It is the aspect of INTENSITY.

The Mission of the Soul

Chapter 4 Mission of the Soul THE PURPOSE of this lesson is to give information about the human soul such as will serve as a working basis for those who are struggling to attain Self-Conscious Immortality. To begin with we must know just what the soul is, and what it is not. Then it will be advantageous to know just how it was formed, and how it continues to grow. And finally, as the end which is of paramount value to each individual, the method will be outlined by which Self-Conscious Immortality can be won. The reflective mind will hardly deny that self-culture is an object of highest import to man. Externals are of value only when there is an inner capacity to appreciate them. Of what value, for instance, is anything to that which has no consciousness? The struggle of life in all its forms seems to be but the effort to acquire, retain, and express, consciousness. Lower creatures cling to life, and the hope of immortality dwells within each human breast. It is the climax and crowning glory of evolution, the longed-for goal of every aspiring heart. Such being the case, we are warranted in studying thoroughly how this desired end may be reached. And we can do no better in this at the start than to consider the principles underlying other great attainments. Take, for example, the stupendous achievements of the present age along industrial lines. These are without exception, founded upon man’s increased ability for exhaustive detailed research, together with his ability to combine the innumerable factors revealed by such research into an efficient plan of action. Whether he be a builder of warships, skyscrapers, power plants, or railroads, his success depends primarily upon his grasp of all the factors and principles involved, and upon his ability to combine them in such a way as to give a true picture of the means to be used to attain striven-for results.

The Formula of Success —The primary requisite for success in any enterprise, then, is adequate knowledge. That success may actually be attained, adequate knowledge must be followed by adequate action based upon this knowledge. If we were to require a formula for success in any effort we might state it thus: The best and most certain results in any line of endeavor can be attained only by one clearly comprehending all the various

factors and principles involved who, after becoming familiar with methods, and having decided upon some definite aim, carefully plans a course of action and persistently adheres to it in the face of all obstacles, making adaptations only to meet changing environment, or as the dictates of matured experience demands. If the human heart craves immortality, as it universally does, this is an end to be attained. As such it is subject to the formula just stated. That is, it can be attained more surely if its various factors are clearly comprehended and serve as a basis for persistent endeavor. What is it, then, that may be immortal? The soul. But what is the soul? This we must ascertain. Suppose we begin the explanation by saying that thought implies a thinker. If anything is known, there must be a knower. The individual who thinks and feels logically concludes he has an existence. Furthermore, in some manner, he feels sure of the identity of the “I” of yesterday with the “I” of today. There is something about the “I” of today which is the same as, and something which is different from, the “I” of yesterday. What it is that is the same, and what it is that is different, only analysis will reveal. Now back of consciousness resides the energy that expresses consciousness. Back of life in manifestation is the energy that expresses life. Back of all expressions of that which ultimately becomes the mind of man is energy. We are unable to think of the universe as nonexistent. Its energies must have been present in some state throughout the entirety of the past. In other words, the universe is manifesting today a potentiality that has always been present; for energy is not derived from nothingness. Likewise, back of all expressions of individual consciousness and form there is a potentiality. This potentiality, this energy that expresses itself through consciousness and form, finally expressing through the human form as the mind of man, was not derived from nothing. It is a potentiality as eternal as the potentiality behind the universe; for while energies express in different forms, one of the most stable natural laws is that of conservation of energy, the law that there is no more and no less energy in the universe today than there was in the infinitely distant past, or than there will be in the infinitely distant future. The “I”, therefore, that does not change, the “I” that we feel existed farther back than we can remember, and that we can hardly imagine as not existing in the future, is the potentiality which activates our existence. It is usually referred to as the ego. As to our consciousness, it cannot be said to be changeless. On the contrary it continually changes. I do not mean merely that the objective consciousness is aware of different things at different times, but that because new experiences are each day and each hour added to the total of our consciousness, that consciousness, in its entirety, is in a state of flux. Yet we identify ourselves with our states of consciousness. Insofar as we do this the “I” of today is different from the “I” of yesterday. The totality of these states of consciousness is the soul. We have no experience of energy not associated with substance, and no experience of consciousness not associated with substance. Nor are we justified in assuming that

energy and consciousness are possible apart from some kind of substance. In fact, the human mind is incapable of thinking of a condition in which substance is absent. Of course, there are substances much finer than matter; but for energy to express, or for consciousness to be present, each must be associated with substance. When energy expresses as consciousness in association with substance, the substance is spoken of as the form, or body.

The Sole Attribute of the Ego Is Potentiality —From the fact that we now exist, no new energy ever being created, it is logical to assume that we each have at least potentially always existed. That is, the potentiality which we call the ego never had a beginning and never can have an end. But states of consciousness are more than potentialities, they are the result of specific activities. Until the ego inaugurated these specific activities there was no consciousness, consequently no soul. The ego must always have existed, but the soul only came into existence as the result of definite activities of the ego. The soul, therefore, probably has not always existed. When that potentiality which we now call the ego inaugurated the specific activities that resulted in the first gleam of consciousness, the activity was a movement of substance, and the consciousness itself was a special kind of motion in substance. Thus, the moment there was consciousness there was also a form. Consciousness, in fact, must be nothing, or it must be a movement in some kind of substance. Logically it cannot be nothing. And as movement in substance has form, and the soul embraces states of consciousness, the soul is ever associated with a form. Consequently, as soon as the ego has the first rudiments of a soul it also has at least the rudiments of some kind of a body. Before it had a soul, the ego existed as a potentiality, as an eternal spark of the infinite; co-eternal with Deity. But there came a time when it initiated specific activities. Hermetic tradition holds that this was due to the love vibrations of angelic parents occupying a plane interior to the spiritual. That is, the undifferentiated potential spark of Deity was drawn to the celestial realm and there given birth by beings occupying that realm. At least it is certain that its potentialities were given a definite trend, otherwise there would have been no soul. As soon as specific activities commenced, there also developed an awareness of these activities. The ego came in contact with its environment, which was that of the celestial realm, and began to have states of consciousness as the result of its experiences. These states of consciousness of the celestial realm developed a soul sphere, a sphere of consciousness organized in celestial substance, about the ego. But the trend of activity given the ego by its divine progenitors was of immensely greater scope than could find expression in the infinitely tenuous realms of celestial life. Its potentialities were directed to penetrating and conquering, that it might develop

deific attributes, the lower realms of existence known as the spiritual plane, the astral plane, and the material plane. Hermetic tradition holds that due to laws governing such processes, the celestial soul sphere—the organizations of consciousness in celestial substance surrounding the ego—is unable to communicate energy to, or receive energy from, substances grosser than that of the highest spiritual realm. Because celestial substance is so much finer than the others, there are insufficient points of contact to transmit motion. A familiar illustration of this principle is the transmission of energy by radio. This energy has not sufficient points of contact with most physical objects to affect them. To cause motion in physical substance requires special conditions. And the ego, so Hermetic tradition holds, is able to impart its energies and directing power to substance coarser than the finest spiritual substance, only under conditions of a certain kind. These conditions, under which the ego, operating from the seventh state of the spiritual world, is able to contact lower spiritual substance and thus transmit energy to still coarser astral substance and physical substance, are believed to be the polarization of its energies into two separate channels of flow; related to each other as positive and negative, masculine and feminine. The states of consciousness evolved by the ego, then, in the spiritual world, the astral world, and the physical world, represent two separate organizations. Each of these organizations of consciousness is a soul. We are familiar with somewhat similar organizations in the study of the structure of the atom. Each atom of matter, according to the chemistry of today, is a positive nucleus of energy about which revolves one or more negative charges of energy, or electrons. Each different element has a definite number of electrons revolving around the positive nucleus. In the case of man, according to the Hermetic conception, the constant factors are a single ego, about which revolve two human souls. The potentialities of the ego, therefore, are directed, due to the trend given it by its angelic parents, to developing these two, male and female, souls. This development is accomplished through experience. In fact, the only possible way of developing consciousness is through experience. All knowledge, as was illustrated in detail in Chapter 1, Course 1, Laws of Occultism, necessarily rests upon experience. This will the more readily be understood when it is realized that consciousness is a perception of relations, and that apart from an awareness of relations there can be no consciousness. But in order for there to be such awareness, relative conditions must be contacted. These conditions are present only in association with substances. That is, it is possible to evolve consciousness only through contact with substances that in some manner display differences; for only through the awareness which perceives likeness and unlikeness is there consciousness.

To Become Conscious the Ego Must Contact Relative Existence —It will now be perceived that if the ego is to emerge from its state of unconsciousness, in which it has neither wisdom nor feeling, its sole attribute being potentiality, it must contact the plane of relative existence; it must contact the region of substances; it must contact conditions that provide it a basis for comparison. Let us get this clear: Either the ego remains in a state of absolute ignorance and absolute insensibility—a state that is better than complete annihilation only because it contains the potentiality of becoming the other alternative—or it must gain experience through contact with relative conditions. If the ego is to possess the qualities that make for an existence that can be considered worth while, it must have experience with various grades, or conditions, of substances. What, then, is necessary to contact substance, and what is necessary to utilize the perceptions gained by such contact? To contact substance, there must be an attractive power. To utilize impressions gained from substance there must be developed a mechanism of consciousness. The soul, then, develops a dual function: It acquires the power to attract substance, and it evolves the quality of retaining, in specially organized substances, the consciousness of its experiences with other substances. In order that these experiences should be varied enough to constitute worth-while knowledge, to constitute a consciousness of some scope, it is obligatory that the ego, through the soul, should contact numerous conditions and states of substance. These are to be found in form. Thus it is that the various forms of life with which we are familiar are all being used as vehicles, by which souls gain experience and so widen their knowledge. The scope of experience that may be had in association with any single form is limited. Therefore, the soul developed the power of attracting one form and using it as a vehicle of experience for a time, and then attracting another form. Yet before the second form can be utilized as a vehicle, the first form must be left, or repelled. But the universe is not filled with ready-made forms. Consequently, in order that it may have just the form to meet its temporary requirements, the soul developed the power to mold forms. To state this conception in a somewhat more concrete way, let us think of the ego as the source of energy. The ego has no wisdom, no consciousness, until it has experience; for consciousness is the result of experience. When it does commence to have experiences, these experiences are recorded as states of consciousness; and the sum total of all these states of consciousness comprise the two souls of one ego. That is, according to the Hermetic tradition, each ego, in so far as substance coarser than the finest spiritual substance is concerned, has two different organizations of consciousness, two souls.

But the function of a soul is not merely to record states of consciousness. A state of consciousness is not nothingness, therefore, it must be something. And it can only be an organization of energy in some kind of substance. It may be an organization of energy in astral substance, or if fine enough, in spiritual substance, or if of still greater sublimation, even in substance interior to the spiritual. But it is always an organization of energy, and as such has the power to perform work. That is a function of all energy; to perform work. And the energy of consciousness has the power to attract substance and mold itself a form, or body, that corresponds to that consciousness. It uses this form to gain still further experiences, and these experiences are recorded and become a portion of the soul. Because it now has a more complex organization than before, it is able, after repelling a form, to attract another that is of greater complexity. Experiences in successive forms enlarging its states of consciousness, which are additional organizations of energy, enable it later to attract a body of still higher organization.

The Soul Has a Dual Function —Thus it is that the soul has a dual function: that of attracting, molding, and repelling the various forms that give it experience; and that of recording these experiences. Consciousness, which records these experiences, implies an adjustment of internal relations to external relations, and this process of continuous adjustment we call conscious life. But even as there can be no consciousness, knowledge, or wisdom, except that based upon experience with forms; so there can be no love, no attraction, other than through association with form. The former are perceptions of relations; but these relations which are perceived are simply the feelings of various degrees of attraction and repulsion. Without the perception of relations there are no attractions and repulsions. Yet these, when they become sufficiently complex, we term love. As love is dependent upon perceptions of relations, and these are dependent upon experience, it will be seen that apart from experience with relative conditions there can be no love, and no knowledge of love. There can be no consciousness of attraction, no love, except that developed through experience with forms that have various qualities. Not only then, does the soul exercise the power of attracting and repelling forms, but its ability to attract and repel forms depends upon its experiences in so doing; for each experience adds to the consciousness. It should be plain, therefore, that without the experiences of external life, without the experience of functioning through various forms in some sort of substance, there would be no soul, and there could be neither feeling nor knowledge, neither Love nor Wisdom. Life, likewise, implies change. We cannot think of life apart from alterations of the internal structure. Yet movement is impossible apart from substance. Consequently,

the ego could have no life, other than being merely a potentiality, except through association with form. Without the experience of functioning through various forms in some sort of substance there could be no love, no wisdom, and no Life.

Why We Are Here —To the question so often asked as to why we are here, why man must pass through experiences, some of which seem heart-rending, the answer is plain: Without some such experience there could be no Life, there could be no Love, and there could be no Wisdom. We cannot perceive the light, except we have had experience with varying degrees of its intensity; and if we have had some experience with darkness, we the more readily appreciate the light. We can have no knowledge of the good, unless we have had some experience with that which is less good; and if we have had some experience with that which we call evil, the good is the more appreciated. Sweetness, to the sense of taste, is only perceived by comparison with things less sweet. It takes the sour, such as lemon, to bring out in proper contrast the sweetness of honey. In fact, the wider the range of experience the clearer the perception of qualities and values. Without some such experiences with form as we are familiar with there would be no life, no consciousness, no knowledge, no love. It is impossible to imagine how life, wisdom, and love could be developed, or could exist, without some such chain of experiences as those with which we are familiar. As to the why of existence itself, that is, the why of the potentiality manifesting through the universe of form, we are not called upon to explain it. We cannot conceive of a condition in which existence is lacking, nor have we had any experience that suggests such a condition ever was possible. It is quite enough, then, for the human mind to attempt to explain how existence acts and is conditioned, without attempting to commence from nothingness, which is logically impossible, and show how all that exists was derived from this unthinkable, impossible, abstraction. But if we commence with a potentiality, such as the ego undoubtedly is, it is not difficult to trace the steps by which the soul must have gradually developed until it finally functions through the body of man. As I have already shown in some detail, the attractive power that for convenience I call Love and the consciousness that for convenience I call Wisdom, are developed only through experience with form. I mean here that all activity and life are due to the principle of attraction which to generalize I refer to as Love, and that consciousness results from the activities so engendered. Such consciousness, in all its forms, I generalize under the term Wisdom. Furthermore, the feeling of attraction and the consciousness are intensified in proportion to the contrasts in experience. For instance, if we have just tasted something sweet, we are the more conscious of, and the more repelled by, the taste of something bitter. In fact, the wider the contrast is between experiences, the stronger they tend to impress themselves upon

consciousness and the stronger they attract or repel. And the more varied the experience, the more shades of consciousness, the more discrimination possible; and the more shades of feeling, the wider the sensations and emotions. Therefore, if the soul is to develop power; which depends upon its strength to attract and repel, upon Love; and if it is to develop knowledge, and not remain semi-conscious, it must have experiences of as wide contrast and of as great variety as possible. Contrast means strong impressions and strong desires. Variety means discrimination and fine shades of feeling. A creature without these is not alive in the full sense that man is alive. The greatest contrast of which we know is that between spirit, or still finer substance, and matter. And the greatest variety of which we know is the countless forms on the physical, the astral, and the spiritual planes. If, therefore, the soul is to develop its powers, there is no means that we can imagine which would be so effective as its association with the various forms of the physical, the astral, and the spiritual worlds; for these forms offer the widest possible contrast of which it is possible to conceive. They, therefore, offer the greatest opportunity to develop the attributes of attraction and repulsion; the greatest opportunity to develop feeling, to develop that which becomes Love. And if the soul is to develop discrimination, there is no means that we can imagine which would be so effective as its association with the various forms of the physical, the astral, and the spiritual worlds; for these forms offer the widest possible variety of which it is possible to conceive. They, therefore, offer the greatest opportunity to develop the attributes of perception and comparison; the greatest opportunity to develop knowledge; to develop that which becomes Wisdom. That the soul may acquire Self-Consciousness it must attain Wisdom. Life, however, depends also upon love; for love is the power that attracts and holds together whatever form the soul occupies. If the soul is to be immortal it must develop sufficient love, sufficient attractive power, to build such forms as are necessary for its imperishable existence. Love and Wisdom are the essential factors of Immortal Life. Because there is no conceivable way by which the soul can acquire love and wisdom except through varied experiences in form, the cycle through which the soul passes, from spirit to matter and from matter back to spirit; living in countless forms in each of the three realms; is called by initiates, “The Cycle of Necessity.” That is, this cycle of experiences in various forms is a necessity if the soul is to acquire the love and wisdom which alone make possible Self-Conscious Immortality. The mission of the soul, therefore, is to acquire Love and Wisdom to the end that Self-Conscious Immortality may be attained.

The Cycle of Necessity —Now let us trace the soul in its Cycle of Necessity. It is first differentiated in the

highest state of the spiritual realm. It then possesses neither consciousness nor feeling; but is supplied by the ego with energy, and by the ego is given a specific trend. This specific trend is determined by the love vibrations of its angelic parents that brought about the ego’s differentiation. That is, such ego with its two souls is a part of universal society, differing from all other egos. In universal society, as in all meritorious organizations, there is division of labor. Nature moves toward specialization, each specialized part performing a definite function. Therefore, the soul impelled on its cyclic journey is given that trend which offers it the opportunity to develop such attributes as it requires if it is ultimately to fill its proper sphere as a useful member in the cosmos. It therefore attracts about itself, as the result of the energy supplied it by the ego, a form of spiritual substance of the highest state. Its experiences in this form give it some slight consciousness; being energy, when it repels the present form gives it additional power to attract another form of slightly greater complexity. Its experiences in the second form give it the consciousness, and the attractive ability, later to attract a third spiritual form of higher complexity still. Its attractive power and its subjective consciousness increasing, it gradually gains the ability to attract forms of grosser spiritual substance; and after much experience living subjective lives in the lowest grade of spiritual substance, it finally gains the power to draw about itself an astral form. This process continues in the astral realm. These forms inhabited on the astral plane are termed elementals. As soon as the experiences in one astral form have been assimilated, this form is repelled and the organizations of energy thus gained enabled it to attract a still more complex, and a still more dense form, until finally a time is reached when the soul has enough energy, or love power at its command, as the result of its experiences in spiritual and astral forms, to enable it to attract about itself a physical form. This is the first objective experience; it becomes incarnated in a mineral. The mineral form of life is the lowest rung on this Jacob’s Ladder by which the soul descends from, and ascends to, heaven. Carried on the mineral life wave it enters the zone of the planet where its first expression of external life is to be experienced. By its power of love, which is the outcome of its experiences upon the descending arc of its cycle, it attracts to itself the attributes which constitute a crystal of matter. This initial crystal is the simplest form of mineral. The attributes expressed by it are due to the polarizing power of the soul. After undergoing its cycle of life in the form of the lowest mineral, the soul begins to lose affinity with it, and finally, as the result of repulsion, passes into the astral realms. The mineral is dead. After a period of astral life, however, the soul, by the power of its accumulated love, attracts a new form and undergoes incarnation; this time in a mineral a step higher in the scale of evolution. Having reaped and recorded the experiences of one form, the soul is impelled, by the restless ego in search of wisdom, to exert its power to attract and mold a higher and more complex form. Thus it evolves, step by step, in its first evolutionary state, through the various kinds of mineral life.

From the highest mineral form, the monad is carried into the astral zones corresponding in astrological quality to the next planet of the septenary chain, there to undergo a period of subjective life. This is the second evolutionary state. Finally it is carried forward by the life wave and becomes incarnated, as its third evolutionary state corresponding to the next planet, in the vegetable kingdom. Here the action of love and wisdom evolves it still more rapidly by means of successive births and deaths. The lowly lichen forms but a step, and as it dies the soul, by its inherent power of love, attracts to itself a higher form of plant life, evolving rung upon rung on the ladder of evolution, ever attracting, evolving, and perfecting forms for more perfect and complex expression; and finally repelling them for those still higher in the gamut, until at last it blooms as the blushing rose. From the highest type of plant life the evolutionary life wave of the solar system carries the impersonal monad to its fourth evolutionary state, astrologically corresponding to the next planet of the septenary, to undergo another cycle of assimilation in the astral spheres. Thence, after a period of subjective gestation, it passes to the fifth evolutionary state, corresponding astrologically to the next planet, to enter what has now become the animal life wave. Through attraction, or love, the soul becomes incarnated in the lowest form of animal life. Through love, which is the expression of accumulated wisdom, it molds the form it temporarily occupies. Then, after its cycle of experience in this form, the animal dies, and the soul, having more complex needs, or desires, attracts to itself a still more complex form, evolving, through the power of love, or desire, this form to meet as nearly as possible the requirements of its environment. Having exhausted the realms of animal life, and ever impelled by the restless energy of its ego to seek new and more complex experiences, it passes from the region of its animal experiences to undergo another period of subjective assimilation in the astral spheres, the sixth evolutionary state, corresponding astrologically to the next planet in the septenary; thence onward to the seventh evolutionary state, in which it reaches the climax of incarnated perfection. In the scheme of universal law the seventh state is always that of action and completion insofar as expression is concerned. The seventh condition is always a synthesis of the six preceding, and constitutes the point of transition to a new octave of existence. So, in the seventh evolutionary state from its commencement, the soul undergoing the Cycle of Necessity attains the estate of manhood, where it recapitulates in a single life all the various states through which it has passed, and attracts to itself the perfect form which has an exact correspondence to every plane, state, and center of life in the universe. At this point in its journey, for the first time, and as the result of the accumulated impersonal wisdom gathered through the power of love, or attraction, it becomes self-conscious. It is no longer an impersonal being impelled forward by inner and to it unaccountable yearnings. It is now a self-conscious entity endowed with all the responsibility of a morally free agent; a responsibility varying in individual cases, being proportional to the ability and the opportunity.

The Structure of the Soul —At every step of the wearisome journey there has been the dual action of the soul. It has ever recorded for the ego the perceptions which constitute its store of wisdom, and these states of awareness for the sake of convenience we can classify as thoughts. Thus also all experiences which the soul has had may be classified according to the kind of thought-elements they contain. And even as the protoplasm of physical life exists as cells, so does the psychoplasm composed of thought-elements exist within the finer forms as thought-cells and thought structures they have built. And these exercise the power of love to attract, evolve, and finally to repulse forms. The form which the soul occupies at any given moment of its journey is determined by the strength and direction of its love. The strength and direction of its love at any given time is dependent upon its accumulated experience, which I here term wisdom. Thus the soul has been gaining in both Love and Wisdom at every step of its cyclic journey, and these two are the Isis and Osiris of all life. An acorn falls to the ground, germinates, and becomes the giant oak. No materialist can say, in spite of chromosomes and chromospheres, just what and where is the power that molds the oak into its unyielding form. Remove any single root or branch and the oak still lives. Cut it down in its prime and a new growth springs up. We cannot say the oak is another tree if it loses a branch, nor can we point out the exact locality in space where the real oak lives; yet we tacitly admit that there is a real oak that molds the physical to its present form and structure, a something that shapes it thus rather than to the form of a pine. In time the tree dies, its physical form disintegrates, and the particles which have formed its body pass into other forms. What, think you, has become of the force that molded these particles to its specific structure? Do you think it is lost? No so! It has passed onward again to mold a form, this time a higher form that will meet its more advanced need of expression. It never again becomes the oak, for evolution is the law of objective existence. It is never, therefore, attracted to the same form, but always to one still more perfect, one more advanced, even though slightly, in the scale of being. The scale of being is complete in the divine form of man. In man form reaches its highest state of perfection insofar as mundane life is concerned. The gamut of being embraced within the human form is a miniature representation of the entire universe. Reaching down from the realms of undifferentiated unconscious spirit to the dense mineral there is a perfect gradation of substance, and a perfect scale of life forms. From mineral back to God extends Jacob’s Cyclic Ladder, each rung upward a more perfect form, a more complex expression of Love and Wisdom. Each ascending step in this progressive movement is a more perfect form. Through form alone can the soul gather from the tree of the knowledge of good and evil, and only after partaking of this fruit, which embraces its experiences, is it also able to partake of the tree of

life; of undying love. In this cycle of experience it passes through all the lower forms of life, but its orbit being spiral, ever ascending, it is never required to enter the same form of life a second time, never compelled to taste of the same fruit twice, never forced back into a form through which it has once passed. Man is not, by any means, the acme of perfection, nor the climax of evolution; but contains within his form all the states through which he has already passed, and in addition, those in embryo through which his future evolution in super-mundane spheres will enable him to progress. Man is simply the point of transition from mundane to super-mundane realms of life. From mineral up to man there are seven evolutionary states of life, and from man up to the angel there are seven more. Man, therefore, stands midway between the mineral and the angel. He is ushered into physical life in the human form because he has earned the right to that form by virtue of the soul’s evolutionary journey through the lower realms of impersonal being. He possesses the potencies both of mortality and of immortality; he has the possibility of becoming either God or Devil. In man the acquired experience of attraction and repulsion, the various manifestations of the love principle as tabulated by his soul, blossom forth as Self-Consciousness. This self-consciousness is a much wider perception than is possible in any of the lower forms of existence, but it is by no means the highest state of consciousness possible even to embodied humanity. Exceptional individuals spontaneously, and others through training, have the power to place themselves so in rapport with the universe as a whole that they discern the oneness of all life and the relation of the various life-forms to the whole. This wider mental state is called Cosmic Consciousness. And there is still a higher consciousness, called Divine Consciousness, that can be attained while the soul occupies the physical body, in which it attains rapport with the soul sphere of the ego. This soul sphere of the ego retains the records of the ego’s experiences in higher than spiritual worlds. The soul by this means has access not only to the perceptions of the astral brain, but is able to utilize the almost unlimited consciousness of a well developed spiritual brain, and even tap, through its conscious rapport with the ego, information relative to still higher spheres.

The Cause of the Fall —It will now be apparent, in spite of such an interpretation by religious hierophants who wished to place and keep woman in servility, that woman was not the cause of the fall. That man fell from a state of Edenic purity into grosser conditions through yielding to temptation is a tradition held by widely disseminated peoples. Eve yielded, and partook of the Apple of the Tree of Good and Evil, because she was promised it would bestow wisdom. This apple is the fruit of incarnated experience. The soul, therefore, descended from its spiritual state to enter physical form, where it must gain its daily bread by the sweat of its brow, because it was tempted by the

desire for wisdom, which could only be attained by experiences in form. And the Lord God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever. What is the tree of life? Immortality is life without end. Life and consciousness are only possible in association with form. Therefore, immortal life depends upon the ability of the soul to attract to itself such forms as will enable it successfully to adapt itself to its environment; for life only expresses through form so long as there is successful adaptation to the environment. Continuous adaptation to environment is continuous life. And while the life of the physical body may undoubtedly be greatly prolonged, the earth in time will reach a state when it will no longer support physical life. Man can hope for lengthy life, but not for immortality, in the flesh. He must, therefore, if self-conscious immortality is to be attained, develop the power to attract about his soul a form of the substance of the plane whither the tides of the evolutionary life wave carry him. Nor will he tarry indefinitely in the astral; for the astral, like the physical, is subject to changes that in time will make it unfit as his abode. Ultimately, he will be swept along by forces that are as certain as is physical death, to realms above the astral, to the spiritual realm; yes, later, to regions even above this. But if he is to survive on the spiritual plane; that is, if he is to retain consciousness, he must have the power to build himself a form of spiritual substance. Such a form can retain, as modes of motion, all the past experiences of the soul, if points of contact are provided by which the slower velocities of astral substances can transform their energy into spiritual velocities. To carry the consciousness into spiritual realms, vibratory rates must be set up of sufficient frequency that they will organize spiritual substance into a form which will receive from the astral body, and retain, the states of consciousness recorded there. The rates of motion of common worldly thoughts, those of base desires, and those of selfish interest, have too low a frequency to influence spiritual substance. The person who has no higher thoughts and aspirations than these does not build a spiritual body. If he ever gets a spiritual body, which he probably will, he will have to organize it by noble aspirations, unselfish endeavor, and devoted love on the astral plane, after physical death. Individual survival depends upon the ability of the entity to adapt itself to ever-changing environment. There is no such thing as rest in nature; there is an eternal procession of creation and destruction of form. Continuous consciousness, therefore, depends upon the ability continuously to adjust the internal relations to the external relations. Conscious life consists of this adjustment, and if it is to be without end, there is Immortality. To accomplish such a progressive adaptation the soul is concerned with but two factors: Love and Wisdom. These are the tools with which it works. They are equally

important and essential, and the successful performance of its task depends upon their continuous application to an increasing range of material. And in this application, quality is important as well as quantity.

The Method of Redemption —The plan of action by which Self-Conscious Immortality is to be attained is this: Man must develop, to the highest possible extent, the attributes of Love and Wisdom. Knowledge of physical phenomena is essential on the physical plane, but life on the higher planes requires man to gather, through study, meditation, and the exercise of the psychic senses and the higher states of consciousness, as much information as possible about higher realms and about living the life of the spirit. Furthermore, in the exercise of the wisdom which contributes to immortality, the attitude toward the various events of life, the freeing them of the dross of experience, and combining them mentally so they will flux to give an intensity of vibration sufficient to affect the higher velocity of spiritual substance, is important. This subject is given detailed discussion in Course 3, Spiritual Alchemy. Love, also, like wisdom, is of various grades, and man must strive for quality. He must not permit his love nature to atrophy; for upon love, fully as much as upon wisdom, depends immortality. Nor in the exercise of love should he make the mistake of trying that which psychology proves to be impossible, trying to love all without first loving one or more of the individuals embraced within the all. The love of husband and wife, of parent and child, are sacred, and are the most certain steps by which is developed the love of God, the love of mankind, and the love of all creatures. This discussion has now shown, I trust, that the soul embraces all the various states of consciousness organized in astral substance and in spiritual substance by the monad in its descent from spirit to matter and in its evolution from mineral upward. This organization of energy which constitutes the soul results from its experiences with form. To attain immortality the soul must have the love and wisdom to construct for itself forms in which to function on higher planes of existence than the physical and the astral. To do this it must continue to exercise and develop Love and Wisdom to a degree that it can influence the substances of such higher planes. To gain as much information about all other entities in the universe and one’s proper relation to them is the exercise of the greatest Wisdom. To work persistently to be of greatest possible service in this universal society is the expression of the highest love. A life devoted to the exercise of such Wisdom and such Love builds for itself an imperishable form on the spiritual plane that provides, here and now, for Self-Conscious Immortality.

Physiology and Correspondence

Chapter 5 Physiology and Correspondence AS there is a strict correspondence between the inner and the outer, between functions exercising on one plane and functions exercising on other planes, the physiology of man may be used as an index to occult processes, and to the nature of functions exercised by man on other than physical planes. By the application of this law of correspondence we shall acquire a clearer conception, I believe, of certain principles that are of vital importance to the welfare of man. If we are to know anything about that which remains occult we must study correspondences. That which cannot be perceived, which has no recognizable form, can only be recognized by its formative action. The form presented by any object or entity necessarily represents the sum total of the various energies that converge in it; that is, the form is the expression of the internal attributes, and there must be a strict correspondence between the internal attributes and the form. Thus, if we find certain qualities expressed in the form, we are warranted in concluding they are the manifestation of similar internal attributes, or they exist without an adequate internal cause. If the latter be possible, the nature of the real is forever a closed book, and there can be no science of occultism. As the occult can only be recognized through its influence upon form, the correspondence of the form to the energies it expresses is the only measure we possess for gauging occult forces. The occult is that which is hidden, and it can only be apprehended by comparing it with that which is revealed. A form is always the expression of a formative principle. The outward is ever the manifestation of the inward. The visible results from the action of the invisible. The science of occultism, consequently, is based upon the fact that there is a strict correspondence between the inner and the outer, the below and the above, the effect and the cause; in other words, that the visible and known constitutes the proportional measure of the invisible and unknown. When, therefore, we are brought in contact with such loose thinking as the assertion that a certain individual is really a man incarnated in a woman’s body and that another individual is a woman incarnated in a man’s body, we should cite the law of correspondences. Insomuch as the body and the actions are masculine, they must be the expression of masculine forces. In as much as the body and actions are feminine, they are the expression of a feminine nature. If female forces can express as a

masculine form, or if masculine forces can express as a feminine form, we are warranted in asserting also that heat can express as cold, and that light can express as darkness. Logical thinking requires that there shall be an adequate and proportional cause for every observed effect.

The Soul Always Functions Through a Form —Now on the physical plane man has a body through which he functions. Likewise, on whatever plane of existence man may express in the future he must possess a body. The absence of form is nothingness. And as nothingness lacks expression, every existing thing must have a form. The soul of man, therefore, if it persists, must manifest through a form or body. But the body through which it manifests need not be material; it may be composed of substance of any plane or existence. It is composed of the substance of the plane on which the soul at the time manifests. Man while still occupying a physical body is not confined in his expression exclusively to the physical plane. He manifests strongly in the electromagnetic Boundary-Line region, the astral plane is the scene of most of his unconscious activity, and in the expression of his nobler sentiments and higher ideals he also manifests upon the spiritual plane. Under normal circumstances man possesses not only a physical body, an electromagnetic body, and an astral body, but also at least the rudiments of a spiritual form. These various bodies are replicas of each other insofar as the planes to which they belong permit. The physical body belongs to a plane of existence where velocities are so low that things have the properties which we call material. The electromagnetic body belongs to a velocity of existence where material properties give way to the peculiar ones found in light and other electromagnetic phenomena. At this velocity, for instance, time stands still. The astral body belongs to a realm of still higher velocities in which space, time and gravitation as we know them no longer obtain, but give way to still other properties; these are explained in considerable detail in Course 4, Ancient Masonry and Course 9, Mental Alchemy. The spiritual body, furthermore, is a body on a plane where still higher velocities, and still more unbelievable properties obtain. Yet aside from such differences as relate to the inherent qualities of the planes on which they manifest, every organ and function in the physical body is also present in the electromagnetic body, the astral body, and the spiritual body. The conditions of the spiritual plane, however, do not permit the various organs to be present in their grosser form. We should not think of the spiritual body as possessing a heart, a stomach and kidneys modeled in their shape after these organs of the physical body. But the spiritual body does have organs that perform on the spiritual plane corresponding functions. Due allowance being made for the difference in plane, there is a strict correspondence between the organs and functions of the physical

body and the organs and functions of the spiritual body. Let us consider, however, those which exist between the physical body and the astral form. The physical body is composed of protoplasm and its secretions. And in a similar manner, the astral body is composed of psychoplasm, this being the term used to designate inner-plane substance organized by thought and feeling into a definite composition suitable for inclusion in the astral form. Psychoplasm is organized of thought elements even as protoplasm is organized from the elements of matter. The protoplasm of the physical body is organized further into definite cells, and these cells of various kinds go to build up the organs and structures of the material form. Certain types of cells build up the nervous system, other types of cells form the muscular system, still others contribute themselves to the osseous system. Some cells unite to do the work of the heart, some to perform the work of the stomach, and still others form the protective covering called the skin. And in a corresponding manner the ten families of thought-elements which each are ruled by one of the planets unite in various combinations to produce the different types of thought-cells within the astral body, and these are organized not merely to perform functions relative to each of the twelve departments of life, but in those associations with each other which enable them to do the work indicated by the aspects of the individual’s astrological chart. The oldest of all desires is the desire to survive and be something. This most powerful desire, that for significance, as explained in Chapter 5, Course 5, Esoteric Psychology, expresses as a positive and a negative, as the reproductive desire and the nutritive desire. Fundamental desires of all living things—plants, animals and men—are food hunger and sex hunger. These hungers being of such great importance upon the physical plane, we may well inquire as to their existence upon the inner planes of life. The functions of physical life by which these two basic yearnings are satisfied must, by the law of correspondence, represent all-important functions in the life of spiritual man.

Food Hunger —We are aware that the body is unable to survive unless it is supplied with food. Action of any kind consumes energy, and this energy must be replenished if action is to continue. Food in its various forms constitutes the energy supply that permits the continuation of activity. This activity may be that of internal changes, or that of movements of the body or of its organs; but wherever life expresses there is movement of some kind that consumes energy. All forms of life, therefore, must have food. Bacteria have various sources of food. The chief food supply of plants is the carbon of the atmosphere. The food supply of animals consists of plants, or other animals, of water, and of the oxygen of the air. Nothing upon the earth lives without food; nor have we any reason to suppose that on the spiritual plane, or even on higher planes, life without food is possible.

Of course, the nature of the food changes with the plane of activity, just as the nature of the food for various forms of life is different. To sustain the electromagnetic form and afford energy for objective thought, as explained in detail in Chapter 9, Course 5, Esoteric Psychology, man acquires in his food protein molecules which contain the high-frequency energy of the lightning which fixed the nitrogen which plant life took from the soil. And to feed the upper-octave electromagnetic Boundary-Line energies required for direction and proper control of inner-plane activities, the electrical energies of the nervous system must be released in unusual volume and high-frequency, as explained in full detail in 5th Award NOT SOLD Manuscript, Breathing to Acquire Adequate Electrification. In order that it may survive and continue active, not only the electromagnetic body but also the astral form must be supplied with energy. This is the law on all planes; that whatever energy is used must have a source of supply. And while planetary radiations afford a certain amount of the energy used by the thought-cells and thought structures of the astral body, and during physical life the astral counterpart of the food partaken of and assimilated affords some, the thoughts of the individual provide by far the most important supply. Or to express it still another way, the most valuable food supply of the astral body, not merely of man but of all other life forms, is that derived from experience. Every experience contributes energy to the astral form. States of consciousness cause the astral body to extract nourishment from the astral region surrounding it, much as sunlight causes a green leaf to extract nourishment from the atmosphere. The light of the sun is responsible for plant nourishment, and the light of consciousness is responsible for the nourishment of the astral body. Whenever there is a ray of consciousness, whenever there is a mood, a feeling, a thought, or an aspiration, the astral body receives nourishment. This food of the astral body may be wholesome, or it may be the reverse. If the factors composing it are associated with the feeling of pleasure they form constructive compounds in the astral body. These in turn work to attract fortunate events into the life. If the factors partaken of are associated with the feeling of displeasure or pain, they form destructive compounds. In this case they work from the inner plane to attract unfortunate events into the life. Course 9, Mental Alchemy, is largely devoted to explaining about such astral foods, and how to select those which when assimilated will enable the individual to have the kind of life and destiny he desires. The spiritual body, the body that the soul after it leaves the astral plane must function in if it is to survive, also must have its food. The laws of nature are not transcended on the spiritual plane. Movement and accomplishment on the spiritual plane consume energy, and this energy must be derived from some previously existing source. If man is to have a spiritual body in which to function on the spiritual plane, he must supply it with the food necessary to its growth; and if the spiritual body, once grown, is to continue active, more food must be supplied to it. Life on any plane of existence implies the capture, storage and expenditure of energy. The source of this energy is called food. To grow to maturity and perform its functions the spiritual body must be

supplied with spiritual food. The food of the spiritual body is provided by certain grades of thought that combine to produce high vibratory rates, and by certain moods and emotional states that in themselves are of exceptionally high-frequency vibratory rates. Course 3, Spiritual Alchemy, is devoted to explaining how to develop thought-food of the quality necessary to build a vigorous spiritual form, but it will not be out of place here to indicate the general principle involved. The spiritual body is the substance of a different plane than the astral; or to state it differently, its velocities belong to a different phase of existence. To illustrate: A bar of iron normally has those velocities which we associate with physical substance. But suppose we heat it. The molecules increase their vibrations and communicate their energy to surrounding molecules, so that whatever touches the bar also becomes hot. This heat energy of the bar, while it may be used as a source of power to perform work on the physical plane, does not affect appreciably energies which have a velocity which gives them other than physical properties. But if the bar is heated to high enough temperature, if its molecular and therefore physical vibrations become of sufficient frequency, they impart energy to the Boundary-Line region. The bar becomes red hot and electromagnetic energies called radiant heat and light come into existence which have a velocity greater than things of the physical world, and possess properties which physical things do not. At the velocity of these electromagnetic energies particles gain tremendously in mass, shrink amazingly in length in the direction of their travel, and time stands still. Even as the cold bar fails thus to affect electromagnetic Boundary-Line energies, so the ordinary energies of the astral body and of animal-like thinking fail to generate velocities sufficiently high to affect the spiritual body, or to afford it nourishment. It is only thoughts in special combinations, and especially those with vibratory rates entirely above self-interest, that furnish the energy which enables the spiritual body to indraw spiritual substance. This energy derived from the motive, Contribute Your Utmost to Universal Welfare, builds a complex and highly organized spiritual form.

Sex Hunger —Now let us turn from food hunger to sex hunger as the other pole of the one irrepressible biological urge for significance: As man’s stronger emotions are more commonly associated with the expression of his love life, it is obvious that this love life, in its various manifestations, constitutes one of the most important supplies of food for the astral body. The astral food thus derived may be intensely harmonious and act powerfully in the construction of beneficial compounds, or it may be disastrously discordant and thus act powerfully in the construction of misfortune-attracting compounds. Furthermore, as the quality of love’s expression varies from gross bestiality up to ineffable sublimity, the quality of the astral food derived from expression of the love nature may be anything from fetid corruption to

spiritual ambrosia. It is thus possible to elevate love to a plane of expression that is entirely above the physical; the expression being spiritual, and consequently furnishing strength and nutriment directly to the spiritual body. But as this phase of the love life is discussed in detail in Course 4, Ancient Masonry, we will here take up another phase, which considers union, not from the standpoint of the emotional energies, but from the standpoint of energy exchange. Sexual union throughout nature’s various life forms is not merely for the purpose of reproduction. In fact, reproduction seems to be a secondary object. Reproduction takes place in innumerable life-forms without sexual union. The aphis, insects which are so great a nuisance to plant growers, reproduce independent of sexual union. There are plants that reproduce without union of male and female parts, in addition to those that reproduce by means of runners, those that stool out, and those that grow from shoots, cuttings, and tubers. The object of sexual union is not to make reproduction possible, but through an exchange of qualities to give the offspring, if offspring is the result, attributes not possessed by one of the parents independent of the other. Some of the protozoa, low forms of animal life, reproduce themselves repeatedly without union with another protozoan. But unless they unite with another protozoan after a certain length of time they die. If they do find and mate with another, they continue to reproduce by subdivision, and do not die. Union is not necessary for reproduction, but it is necessary for continued life. In the sexual union of these low forms of animal life there is a complete fusion of protoplasm and chromosomes. When they separate it is believed that each has exchanged some of its substance for some of the substance of the other. Both are different in composition than before, and both have new vitality. When they subdivide in the production of offspring, the offspring may partake, not merely of the qualities of one, but of the qualities of both. In all reproductive cells, either of plants or animals, there are minute filaments, called chromosomes. The number of chromosomes in the reproductive cell is constant for each species of animal. These chromosomes, with genes strung along them like beads, are the physical carriers of hereditary traits. Half the chromosomes of the fertilized cell are furnished by the male, and half by the female. The plant or animal, then, that grows from a fertilized seed, may contain the potentialities of the ancestors on both sides of the family. Only a portion of these potentialities express, however, in any individual. The laws governing this are set forth in Chapter 4, Course 17, Cosmic Alchemy. Here it is sufficient to say in this connection that because the offspring contains genes from both parents it may differ widely from either parent through the combination of these hereditary factors. This gives rise to variation and makes evolution possible. The union of male and female entities is for the purpose of exchanging qualities. But we need not confine our observations entirely to the physical plane. Instead of directing our attention to plants and lower animals, let us consider human relations,

not merely physical relations, but all those relations involving electromagnetic exchange. When we clasp the hand of another in token of welcome or friendship there usually passes from the body of each to the other electrical energy. Each has partaken of energy that previously belonged to the other. In such casual relations no great quantities of energy are exchanged. But in the more intimate relations of life there may be such a complete exchange of electromagnetic energy through the blending of the electromagnetic bodies that each noticeably partakes of the characteristics of the other. It is a common observation that people who live long together grow to look alike and act alike. The exchange of energies is so complete that each loses part of his individuality in the other. Such exchanges of electrical energies either in marriage or in less intimate association may be very beneficial, or it may be very harmful, depending upon the natural harmony between the individuals, and upon the quality of energy exchanged. But for a proper balance of the electromagnetic forces some contact with the opposite sex seems essential. Men who go to far regions where they see no women for a long time, and both men and women who are confined where they do not meet the opposite sex, exhibit a strange irritability. But there may be an unconscious exchange of electromagnetic energies, and marked benefit therefrom, without close physical contact. Merely to be in the same room with others, or to engage in conversation with them, offers opportunities for sufficient exchange to overcome magnetic tensions and to re-establish nervous balance. Whenever people meet there is likewise an exchange of astral energies. Thoughts originating in different minds may fuse and blend to form an entirely new idea. Among people closely associated, particularly in the marriage relation, there is also a very complete exchange of astral energies, each influencing the thoughts and feelings of the other. Unconsciously, by their thoughts, people continually give mental treatments to their acquaintances. If they think and express kind thoughts concerning an acquaintance, these energies tend to enter the astral body of the acquaintance as constructive elements. If the thoughts are critical and abusive they tend to enter the astral body as destructive elements. In associating with one another, in exchanging ideas, in thinking about each other although far separated on the physical plane, we are exchanging astral energies. Through these exchanges of astral energies we are not what we were before. We receive mental elements, both pernicious and beneficial, from others, and they receive from us. When we are no longer capable of both giving and receiving ideas, of exchanging mental energies, we are mentally dead. When we can no longer learn from others we have ceased to progress. It is only through mental exchanges that the mind is rejuvenated, only through the exchange of astral energies that mental vigor is maintained. If our minds are to remain young we must find opportunity periodically for association that will permit a complete exchange of ideas.

Union On the Spiritual Plane —Better to understand this function of union, especially as applied to the spiritual plane, it now seems advisable to trace the steps by which sperm and germ enter into union for the purpose of producing a new individual. As we are discussing human life and its possibilities, although the process is very much the same in all plants and animals, it seems better for the purpose of drawing close correspondences to use as example the human seed. Both the ovule and the spermatazoon before they are capable of entering into union which forms the nucleus of a new human body must undergo quite a complicated preliminary process. These changes by which they are ripened for a final fusion into a single organism are called maturation. Maturation of the seed is marked by three chief stages: In the first stage the seed is of full size, but not yet capable of permanent union with another cell of the opposite sex. From this stage it arrives at the second and third stages by two successive cell divisions that differ somewhat from ordinary cell division. Now in the cells of each species of animal there is a characteristic number of filaments called chromosomes. These chromosomes, as I have already mentioned, are the physical carriers of heredity, and the typical number for the tissue cells of man is forty-eight. But in the ripening of the seed, just previous to the first cell division, there is a pairing of the chromosomes, it being believed that one of each pair, that thus fuse to become one, was originally paternal in origin, and the other was maternal in origin. By the marriage of the chromosomes they are reduced in number to twenty-four. The fusion of paternal and maternal chromosomes corresponds to the fusion of selfish and unselfish desires in man under the influence of true wisdom. Following this internal reduction occurs the first of the two processes of cell division. In the case of the ovule, one of the two ovules thus produced, each containing twenty-four chromosomes, is of less size than the other. It is called the first polar body, and is cast off as of no further value. So also man in the development of his soul learns to free himself from the physical body and function consciously in the astral form. The extrusion of the first polar body, then, corresponds to the elimination of bondage to the physical plane. The first polar body, after being cast aside, may again divide in the formation of two cells, both of which later disintegrate. Thus in leaving his physical body to travel in the astral, or in leaving it at death, man must also abandon his electromagnetic body, which is closely associated with the physical form. Both the electromagnetic body and the physical body are left behind when the soul functions consciously on the astral plane. In the third state of ripening, cell division again takes place, with an equal splitting of the chromosomes, so that in each resulting cell there are twenty-four chromosomes.

In this division, likewise, one portion is much smaller in size than the other. It is known as the second polar body, and is cast off to disintegrate. This extrusion of the second polar body corresponds to man freeing himself from his astral body as well as from the physical form. It corresponds to his state when he is able to function consciously in his spiritual form. Until these two polar bodies are cast off the egg is not ripe, and is unprepared for fertile union. And so long as man is chained by his physical senses and subject to astral intoxication he will attempt in vain to find his true spiritual mate. The union of twin souls, the marriage of the Lamb, is a spiritual union, successfully accomplished only after both have ripened to spiritual maturity. The chromosomes of the seed may be compared to the various desires that determine the character of a man and give direction to his activities. Before he undertakes spiritual training these desires are rather equally divided between those purely selfish and those more or less unselfish. But as soon as he perceives the truth, that his own advancement and welfare are bound up with the advancement and welfare of all others, that so-called unselfish actions are those from which ultimately he receives greatest benefit, and that all so-called selfish actions always ultimately are detrimental to his welfare, these two sets of desires, the selfish and the unselfish, like the maternal and paternal chromosomes of the maturing seed, amalgamate. Selfish and unselfish desires unite in the formation of desires based upon the motive, Contribute Your Utmost to Universal Welfare. After physical death man functions in his astral body, leaving the physical form behind. When traveling in the astral, while still possessing a physical body, he also leaves the physical form behind. To function on the spiritual plane he must not only discard the physical body and the electromagnetic body—corresponding to the first polar body which when cast off again divides—but he must leave his astral body—corresponding to the second polar body—also behind. At the second death man permanently loses his astral form, and henceforth must function in a spiritual body. Now in order for the seed to grow into human form it is absolutely essential not only that there shall be a reduction of the chromosomes by fusion, and the two successive stages of cell division described, but that the female seed must meet and fuse into a single form with a male seed. Without the permanent blending in a single form of ovum and spermatazoon the seed never grows into a child. Likewise, according to the Ancient Hermetic Teachings, the angelic form is only developed from the permanent fusion of a male and a female soul. This doctrine, handed down from the remote past, deals with a condition commonly attained only after the death of the physical body and also after the second death, or disintegration of the astral body. Before this permanent spiritual union of twin souls can take place it is absolutely necessary that each shall have developed a well organized spiritual body. Before this marriage of the Lamb, unselfish and selfish desires must be wed in true wisdom, there must be freedom from physical

limitations, and freedom from astral enthrallment. It has nothing to do with physical marriage, and nothing to do with astral fusions. It is the final union, on the boundary of the sixth and seventh state of the spiritual world, of the spiritual bodies of a male and a female soul.

The Nine-Point Plan Which Must Be Followed —The mere union in the spiritual world of a male and a female soul, however, does not provide the form and functions of an angel, nor does the mere union of spermatazoon and ovum insure that a child will be born. No more so than that the union of inner-plane facts and outer-plane facts, such as are represented by the two wavy lines which symbolize the sign Aquarius, alone insure there will be the New Civilization which the humanitarian side of the sign demands of the Aquarian Age. In each case, if that of which the union is but the start is properly to develop and result in the promised birth of something more perfect and glorious, development must take place which follows a definite nine-point plan. And even as in numerals the number 10 starts a new cycle, so the tenth step, of course, is the one of transition which marks the birth of that which has undergone the nine phases of gestation. While the nine-point plan and its final result on each level very broadly correspond to the chain of ten planets, much more detail can be learned from the precise correspondence of the planet or sign to the sequence number in the plan. This astrological rulership of the numerals is set forth in Course 6, The Sacred Tarot. In the Cycle of Necessity the soul undergoes development in nine realms before becoming the transcendent angel which permits its birth into the celestial realm from which it started. This is the nine-point plan which to be successful it must follow: I Celestial, II Spiritual, III Astral, IV Mineral, V Vegetable, VI Animal, VII Human, VIII Astral, IX Spiritual. With these nine phases of gestation completed, Self-Conscious immortality has been won and transition may take place in the perfect angelic form to X Celestial. In the adjustment of mankind to the Aquarian Age, now at hand, the tenth and final step is the attainment of a truly enlightened and humanitarian civilization. And to make this transition properly, humanity must proceed according to the nine-point plan which follows: As a cooperative intelligence working for the realization of God’s Great Evolutionary Plan, the development of the powers and possibilities of his own soul is of paramount importance to the individual, and of paramount importance to the whole in proportion as the abilities and characteristics thus developed contribute to universal welfare. And this character development is influenced and conditioned by the environmental forces which it contacts not merely on one plane, but on both the inner and the outer plane.

Both the behavior of the individual and the events which come into his life are primarily determined by the desires of the thought-cells and thought structures of his own soul. These thought-cell desires, in turn are determined by the experiences which have formed them or added to them; experiences with both the inner-plane environment and the outer-plane environment. Secondarily, the behavior of the individual and the events which come into his life are determined by planetary or other inner-plane energies added to the thought-cells of his soul at a given time, which increase their activity and modify somewhat their desires, and by the facilities afforded by the outer-plane environment to some actions and events and the resistance the outer-plane environment offers to others. Either freedom from want or any one of the other three essential freedoms which should be present in the outer-plane environment, implies effective use of abilities on materials, and the avoidance of disaster. Square pegs in round holes, people engaged in enterprises for which they have no talent, and people engaging in enterprises at times when failure is sure to result, do not lead to freedom from want. Effectively to guide character development, and to have freedom from want in ample measure, as well as to have the other essential freedoms, the 9-point plan states: FIRST, that men should be familiar with the Facts of Astrology. A lifelong physical environment of illiteracy, poverty, disease and heartrending toil, such as vast portions of the world have experienced, is not conducive to developing the potentialities of the soul. Nor is the acceptance of the doctrines of atheistic materialism. Under such physical environmental handicaps the individual ignores or denies the existence of his soul, and is trained to function, whether his intellect is active or numbed by hardships, only on the self-seeking plane of the brutes. To have sufficient leisure from incessant toil, and to possess the things properly to live, while thought is given to the soul, and effort spent in character development, the 9-point plan states: SECOND, that men should have Freedom from Want. A haphazard universe moving without purpose gives few assurances that the individual will not be overwhelmed by disaster. Atheistic materialism, by force of arms if able to do so, and by cunning suppression of all facts which prove there are inner-plane forces, or life on any plane but the physical, if force of arms does not give it world dominance, is determined to compel all men to accept such a purposeless universe, in which selfish force and brutal shrewdness are extolled as the highest virtues. But millions of people, past and present, through their own personal experiences have proven to themselves that there is a Supreme Guiding Intelligence permeating the universe which, under special conditions, men can contact. And millions of people, past and present, through their own personal experiences have proven to themselves that physical death does not end either consciousness or the progress of personality. And in order that people may thus prove to themselves the existence of God, and the persistence of life and personality after the dissolution of the physical, the 9-point plan states:

THIRD, that men should be familiar with the Facts of Extra Sensory Perception. There is possible either a constructive or a destructive approach to every situation of life. An approach which is accompanied by the emotion of fear is to that extent destructive, for fear is an agent of ineffectiveness and the foe of health and happiness. Even the facts of astrology when viewed from the standpoint of fear may be made detrimental, and freedom from want in proper measure is repelled by fear. Yet the attitude of fear is a conditioned state. It arises from considering the possibility or probability of want, disease, or other disagreeable things, including the cessation of life. Confidence that disagreeable things will not happen, that dangers can be surmounted, and that death merely brings a continuation of life on another plane, assist in conditioning the emotions to resist this most destructive of all attitudes. In order to promote happiness, usefulness and spirituality, the 9-point plan states: FOURTH, that men should have Freedom from Fear. The success with which an individual is able to express his natural aptitudes, to contribute to the welfare of all, and to develop his own soul depends, in addition to his familiarity with astrology and ESP and possession of the four freedoms, on the desires of the thought-cells and thought structures of his own soul. The conditions of external environment afforded by the four freedoms facilitate soul growth, and knowledge of astrology and ESP indicate the best course to pursue. But, in spite of knowledge and environment, both the actions which take place which we call behavior, and the events which come into the life, are chiefly determined by the way the thought-cells and thought structures within the soul then feel. The thought-cells and thought structures have the desires they do, and therefore influence the behavior and events in the manner they do, because of the feeling energy and the emotional energy which have been built into them in the past. And the only way to get them to have different desires, and consequently influence the behavior in a more beneficial manner, and to work from the inner plane to attract more favorable events, is to impart to them appropriate feeling and emotion. To do this intelligently requires the use of deliberately induced emotion. Thus the 9-point plan states: FIFTH, that men should be familiar with the Facts of Induced Emotion. But men will not be permitted to become familiar with the facts of astrology or the facts of ESP if atheistic materialism is able to gain the intellectual dictatorship over the people of the world it desires. Nor will it be possible to have either freedom from want or freedom from fear if such intellectual dictatorship is permitted to suppress facts relative to economic conditions and political oppression. To gain power through which to use others for their own selfish and brutal ends, tyrants always have found it essential to suppress and distort the facts. But even when they have free access to facts, men also have individual aptitudes without the expression of which, either in the vocation or the avocation, they are unable to find happiness and are unable to contribute most to universal welfare.

These creative talents should not be wasted through denying them opportunity for exercise. Therefore the 9-point plan states: SIXTH, that men should have Freedom of Expression. The proper exercise of each of the four freedoms, and the proper employment of the facts of astrology, the facts of ESP and the facts of induced emotion, that these may Contribute Their Utmost to Universal Welfare, imply that intelligence must be applied to formulate an effective plan, and that the energies instead of being permitted to wander aimlessly from this plan, be directed into its fulfillment. The energies tend to flow into and develop whatever thought the mind consistently entertains. Thought ever affords, both on the outer plane and the inner plane, the pattern of action. Consequently the 9-point plan states: SEVENTH, that men should be familiar with the Facts of Directed Thinking. The most important thing in the universe is God’s Great Evolutionary Plan. The conception of this plan depends upon the spiritual and intellectual level of the individual trying to comprehend it. Also, as physical science and spiritual science discover new facts any adequate conception of this plan must be enlarged to embrace them. To the individual, the most important thing of all is the progress of his own soul. And soul progression cannot be applied to him from the outside by others, no more than can intelligence. It requires effort on his own part to live, not as someone else believes, but according to his own highest conception at the time. It requires the liberty, as more complete information is gained, to modify the conduct to conform to this new information. Therefore the 9-point plan states: EIGHTH, that men should have Freedom of Worship. Both the progress of his own soul and the unfoldment of God’s Great Evolutionary Plan depend upon the welfare of the various individuals who make up the conscious cells embraced within the whole. What affects one individual, in some degree affects all individuals. The 9-point plan therefore states: NINTH, that men should adopt as the constant and dominant motives of their lives that they should contribute their Utmost to Universal Welfare. The four freedoms set forth in association with the negative, or even, numbers, 2,4,6, and 8, relate largely to important factors of the outer-plane environment. There is no assumption that we know all we should about them. In fact, as evolution advances, we are sure to learn details which will assist us more perfectly to realize these four freedoms. And we should strive persistently to acquire such knowledge, which, no doubt, will be made available through the ordinary channels of education. The four orders of facts set forth in association with the positive, or odd, numbers, 1,3,5, and 7, however, relate largely to important factors of the inner-plane environment. As information relating to them is mostly lacking through the more ordinary channels of education, the Brotherhood of Light lessons were written to

make it accessible to all. Yet these lessons, which are as comprehensive as it is possible to make them at this day, make no assumption that we know all we should about these four orders of inner-plane activities. In fact, although we now know the fundamental principles through which each operates, as times goes on we are sure to gain many new details which will assist us more perfectly to utilize these four different categories of inner-plane forces. As this new knowledge is gained it will be included in revised copies of The Brotherhood of Light lessons. And to hasten acquiring it, The Church of Light maintains three active research departments: The Brotherhood of Light Astrological Research Department, the ESP Research Department, and the Control of Life Research Department. Even as Aquarius is symbolized by two wavy lines, one above the other, are there four essential freedoms which relate chiefly to the physical environment, and four orders of facts which relate chiefly to the inner-plane environment, the utilization of which are essential. But between the four outer-plane freedoms and the four inner-plane orders of facts, must ever remain as the central theme the all-inclusive principle indicated by the Deific number 9, the number of Aquarius: the constant and dominant motive in men’s lives must be to Contribute Their Utmost to Universal Welfare. This is the most important factor of all in the Nine-Point Plan for the New Civilization. The nine-point plan by which the united spermatazoon and ovum successfully develop to the point where a healthy child may be born is as follows: During the first month the two cells that fused into one at conception undergo a constant geometrical progression of cell division so that within twenty-four hours there are thousands of cells. This process is accelerated from day to day until by the fourteenth day there is a distinct embryo, and by the end of the month the embryo is about one inch in length and the principle organs are discernible. The second month brings remarkable increase in the size of the head, the tail becomes less conspicuous, there is rapid growth of the limbs, and the human form is definitely established. The third month is marked by establishment of the generative organs; the limbs take definite shape and the nails form. In the fourth month the chin, index of determination, begins to be prominent, the sex becomes well marked, and the embryo begins to show signs of life. During the fifth month the skin becomes more consistent, and the hair is more extensively developed than previously. In the sixth month the eye-lashes and eye-brows make their appearance, and the sternum becomes well developed. Then comes the seventh month at the end of which if the child is born it usually lives. The bones forming the skull become strongly convex, and the central point of each,

from which ossification commences, forms a noticeable prominence. During the eighth month the most important changes are those relating to nerve force and the electromagnetic body. The ninth month brings the final adjustment between the astral body of the child and the vibrations of the planets. This period is not at an end until the astrological rates correspond closely, both in trend and in harmony or discord, with the thought-cell pattern of the unborn child.

Doctrine of Signatures

Chapter 6 The Doctrine of Signatures THE English word signature is derived from the Latin “signare,” meaning to sign. A signature, therefore, is a mark of identification. The Latin “docere,” from which the word doctrine is derived, signifies to teach. In occult science “The Doctrine of Signatures” relates to that which is taught about the marks placed upon all things by stellar influences. It is of these stellar marks of identification that I shall have considerable to say. Turning for the moment from the stars, we find that the owner of livestock places a brand upon his cattle by which his property may be recognized. The manufacturer, that its source may be recognized, stamps a trademark upon his product. The public official places his seal upon legal documents to denote their importance and character; and correspondents sign their letters with their autographs that no doubt may arise in the mind of the recipient as to whom the sender may be. These are circumstances commonly recognized. But less commonly recognized is the fact that all things external have upon them the stamp of their origin in the cause world and that this relates them as definite kin to certain other things. It is not surprising that one may fail to recognize the seal of the Emperor of China or the signature of an Indian prince. Yet to one familiar with the language, history, and customs of China and India such signs are evidence enough upon which to establish the source of a missive and determine the prestige of its sender. Likewise, the man in the street is ignorant of the signs by which the planets and zodiacal signs mark their progeny; but those familiar with celestial language recognize these marks and, in addition to deducing their common origin, quickly perceive the relationship of anything so sealed with other objects bearing the same impress. Now to facilitate the study of the Doctrine of Signatures let us turn to that much misunderstood tradition the Jewish Kabala. Not that the Jews knew more about occult doctrine than other ancient peoples, perhaps much less than some; but because through their contact with the priesthood of both Egypt and Chaldea they became familiar with the Mysteries that in these countries were taught only to initiates. Moses, the great law giver of the Jews, according to the most authentic tradition, was saved from the waters of the Nile by Thergmuthus, the daughter of Pharaoh Amenophis. He was raised by the Magi, or Ancient Masons, and drew from their

secret teachings the religious, political, and social ideas which were the basis of the legislation of the Hebrews after their exodus from Egypt. That Moses received initiation from the Egyptian Priesthood is made apparent in the Bible, Acts 7:22 “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” Thus did the laws and rites of Ancient Masonry pass in great measure into the theocracy which Moses founded. The religious laws of antiquity in general and of Egypt and Chaldea in particular forbade that any part of the Mysteries should be committed to writing. These things, nevertheless, were evidently revealed by Moses to the Hebrew Elders and handed down by them until the second destruction of the Temple, because at that time it was placed in writing as the Kabala. A great deal of this traditional wisdom was also, from time to time before the advent of the written Kabala, but during and subsequent to the Babylonian captivity, concealed in the Bible. In these two Jewish books, the Bible and the Kabala, that all may read who can penetrate the veil, we have the esoteric doctrine of Chaldea and Egypt. The Kabala describes creation as having been accomplished by means of ten emanations. Earlier than this all was without form and void. Before proceeding with this Kabalistical explanation it is advisable to explain that universally considered there is but One Principle, but One Law, but One Truth, and but One Agent. This thought is expressed beautifully by the four-fold sphinx. It has the paws of a lion, symbolizing the One Principle—energy; the wings of an eagle expressing the One Law—sex; the body of a bull signifying the One Agent—form; and the head of a man typifying the One Truth—reality. The Kabalists called the state prior to creation Ain Soph Aur, meaning the limitless light. It represents a condition when nothing existed but the all pervading nonatomic spirit, potential but unmanifest. Then comes emanation, creation. The first of these emanations is Kether, or Crown. It is merely motion, vibration. Coincident with this a partnership is formed. The nonatomic, diffusive spirit is polarized into more active portions and less active portions. These are related to each other as positive and negative. Deity is no longer homogeneous, but has become male and female. Here we have the godhead of the kabalists, similar to the godhead of the world’s most popular religions. The kabala calls it Kether, Chocmah, and Binah, rendered Crown, Wisdom, and Love, or in terms of Hermetic philosophy, Life, Light, and Love—the God Who is a trinity, yet is one. This triune godhead, according to the ancient teaching, is the spiritual sun of the universe from which flows the so-called solar ray. The latter contains within it the potency of all that is, all that has been, and all that ever possibly can be. It is not to be confused with the rays of the physical sun, for it is spiritual and mental as well as physical. The more slowly moving portions of this ray, the negative portions, interact with one another to produce the grosser forms of substance such as the ether of space that cushions the sun and planets and those still less active forms with which we are

more familiar as matter. The more active moving portions of the ray, the more active portions of this universal energy, we term spirit. This positive, finer, more subtle energy inheres in matter of every grade and order as the instigator of life and motion. From the first trinity of the Sephiroth, known to western students as Life, Light, and Love, are evolved seven more specialized emanations which constitute the Seven Active Principles of Nature. This is brought about through the Solar Ray being refracted from seven sub-centers around the spiritual sun. These form the seven states of angelic life from which issue all the life-entities of our universe. Each of these seven states corresponds to one of the seven planets. The kabalists hold that each is presided over by an archangel, or as modern astrologers state, each represents a family of planetary life. Thus the planetary family corresponding to the Sun is said to be ruled over by the archangel Michael, that corresponding to Mercury by Raphael, that corresponding to Venus by Anael, that corresponding to the Moon by Gabriel, that corresponding to Saturn by Cassiel, that corresponding to Jupiter by Zachariel, and the family corresponding to Mars by Samael. Now the spiritual potencies that constitute the egos of all things never were created, never had a beginning, never can be destroyed. The law of conservation of energy forbids such beginning and such destruction. But they did have a point of differentiation from which they departed on their present cyclic journey, and this point of departure was within the spiritual vortex of one of the planetary families. Each ego, therefore, partakes of the attributes of one of the seven planetary families, and this may be said to constitute the character of its genius. That is, the internal nature, or individuality, of each human being corresponds to one of the planets, and this correspondence is never entirely effaced during the whole stretch of time that constitutes the soul’s cycle of experience. The two souls which embrace all the states of consciousness of the ego, partake of the planetary quality of the ego. Not only so, but they carry with them the impress of their birth-place, or environment in which differentiation took place. Thus the universe is divided into four states of life—fire, air, water, and earth—and each soul proceeds from one of these four states which are represented by the fiery, airy, watery, and earthy signs of the zodiac. It is this affinity for a certain state of life that shapes the general trend of the soul’s impulses. Furthermore, each state of life has three degrees of emanation. Thus Aries constitutes the first, Leo the second, and Sagittarius the third degree of emanation of the fiery state of life. Gemini is the first, Libra the second, and Aquarius the third degree of emanation of the airy state of life. Cancer is the first, Scorpio the second, and Pisces the third degree of emanation of the watery state of life. Taurus is the first, Virgo the second, and Capricorn the third degree of emanation of the earthy state of life. Each soul, therefore, by reason of the environment in which the differentiation of the ego occurred, also may be said to belong to a certain degree of emanation. The motives and impulses of a soul belonging to the fiery state of life are found to be shaped largely by inspiration and enthusiasm; those belonging to the airy state of life

by intellect and aspiration; those belonging to the watery state of life by sensation and emotion; and those belonging to the earthy state of life by application and practicality. If, at the same time a soul belongs to the first degree of emanation he will act from his own feelings, ideas, and inward yearnings; if he belongs to the second degree of emanation he will act to a greater extent from the motive of what other people think and advise; and if he belongs to the third degree of emanation his acts will be very largely determined by the ideas and admonitions received from others. It is now apparent that the doctrine of signatures revolves around three chief factors which are termed Character of Genius, State of Life, and Degree of Emanation. Much as we indicate the parentage of a man by saying he belongs to Bourbon stock, so we may designate the lineage of a soul by saying it belongs to the planetary family of Mars. As we indicate the country of a man’s birth by saying he was born in England, so we may indicate the broad environment of a soul’s origin by saying he belongs to the Fiery state. And as the city of a person’s birth might be London, so the more local environment of a soul’s origin might be the First Degree of Emanation. London is in England, and the First Degree of Emanation of the Fiery State is Aries. By the use of such terms we are able to designate the parentage and birth-place of a soul just as we are able by other more familiar terms to designate a person’s physical parentage and place of birth. When accurately determined the ancestry and place of birth of an individual gives considerable information as to what may be expected of him. Likewise the planetary family and celestial environment of a soul’s origin is some index to its abilities and possibilities. That is, while not complete data upon which to predict the actions of an individual or a soul, they have a real value as determining factors. They are not complete data because after birth each individual and each soul undergoes a series of experiences. These greatly modify the qualities with which the individual or the soul is born. Subsequent environment is constantly changing the character, constantly adding new factors, constantly giving new viewpoints. Yet an Englishman born in London will not react to the same set of experiences in the same way that a North American Indian reacts to them. They will not modify the character in the same way, nor will the same viewpoint be developed from them. Ancestry and birth environment are not all to be considered in reference to character. Neither are later environment and experience to be considered all. Both the later environment and the ancestry together with the birth environment must be considered. The birth chart reveals the result of the interaction of both these factors up to the time the soul is born in human form. The Doctrine of Signatures, therefore, considers the influence of ancestry, birth environment, and subsequent experiences upon the soul, as revealed by the birth chart, and as indicating both Character and Fortune. After its differentiation the soul-monad in its cyclic journey passes through innumerable states and phases of existence, adding new characteristics and qualities, as a traveler acquires new customs and idioms of speech without effacing the marks of birth-place and parentage. One traveler, however, is attracted to certain customs while being repelled by usages that are attractive to other travelers. Likewise each

soul on its long journey is attracted more strongly to certain forms of life, and finds more complete expression through them, while souls of different origin are attracted strongly to, and find more complete expression through, other life forms. The soul belonging to the planetary family of Mars, for instance, whenever it finds itself in a Saturnine environment expresses itself only with greatest difficulty, and the Venusian soul feels little affinity for the regal surroundings and majestic qualities of the sun. The soul is a traveler, and as such is ever collecting and disbursing. Its baggage at any given time represents its original equipment and its collections, minus its disbursements. That is, the soul in its journey constantly attracts and repulses forms. By virtue of its original polarity it shuns some things and embraces others, the sum total of its experiences and original equipment constituting the quality of the soul at any given point in its journey. It may be, and often is, so surrounded by baggage attracted enroute that it is difficult to perceive its original characteristics, but these nonetheless exist. Such inherent attributes by which we recognize its degree of emanation, its state of life, and the character of its genius, in other words its attractive and repulsive power, we may call its original signature. The Doctrine of Signatures, however, is not confined to entities; for species, genera, races, families, kingdoms, all have group signatures. This means that the members of a group all vibrate in some particular respect to a common vibratory rate or its multiple. They are sympathetically united to, and thus said to be ruled by, the energies of some planet or zodiacal sign. In this circumstance we find the greatest practical application of the Doctrine. Yet when we are informed that peppers, mustard, nettle, thistle, onions, and horseradish are plants ruled by the sign Aries we are not to conclude that the individual entities of all onions, peppers, etc., had their origin in the fiery state of life, first degree of emanation; for the individual entities may have had widely varied origins in the celestial spaces. Some may have sprung from each of the several states, degrees, and families; for in its pilgrimage from mineral to man the entity traverses the whole ascending scale of life. The soul that now occupies the regal body of man was once incarnated in each of the progressive steps—some allowance being made for different requirements—from the lowly crystal atom through the various evolutionary forms up to his now exalted state. He has in turn occupied species ruled by all the various families, states, and degrees of emanation. What is meant is that the species onion, as a whole, is ruled by, and vibrates to the keynote of, the fiery sign Aries. The impersonal soul’s temporary need for expression has attracted it to this group of plants, and its original signature is largely obscured by the general vibratory rate of the species as a whole. The original signature is there were we but acute enough to perceive it; for undoubtedly plants of any species possess differences and individuality. But in our relation to them the group vibration is far more marked than their differences one from another; and in the

case of plants ruled by Aries we expect them to be hot and irritating. Applying the same thought to peoples, when we say that the English are ruled by Aries, we know that as a rule an Englishman will violently resent injury. But the individuals comprising the English nation have their own birth charts which indicate the celestial origin, the temperament, the abilities, and fortunes of each. Turning to animals, wolves likewise are ruled by Aries, and while some are quite different from others, yet all display the martial temperament. And still lower in the evolutionary scale we find among minerals, and possessing the characteristic qualities, brimstone also ruled by Aries. Thus we find in each kingdom of life groups of entities that vibrate to the keynote of each of the zodiacal signs. To illustrate further let us consider the sign Taurus: In the mineral kingdom Taurus rules white coral, alabaster, all common white opaque stones, and the gem agate. In the vegetable kingdom it rules flax, larkspur, lilies, moss, spinach, myrtle, gourds, dandelion, daisies, columbine, colts-foot, plantain, and beets. In the animal kingdom Taurus rules those commonly known as bovine; the ox, cow, buffalo, yak, etc. Man, as a family, is ruled by Aquarius, but nations and towns have a distinct rulership. Thus the Irish people are ruled by Taurus, as are the cities of Dublin, Leipsic, St. Louis, Palermo, Parma, Mantua, and Rhodes. In like manner occupations, localities, physiological functions, anatomical parts, diseases, colors, tones, and various other classifications of things all have their signatures. All nature, we find, is divided into seven distinct families, each family containing a membership on all planes and in each sphere of life. Further, the affinities of each family have a vibratory range that is not closely restricted, some members harmonizing more closely with the higher rates, and some members harmonizing more closely with the lower rates, of vibration within the range of the families affinities. Thus within the families groups are divided both by State of Life, and by Degree of Emanation. The planetary family of Mars, for instance, has affinities for two zodiacal signs. Aries belongs to the fiery state of life, first degree of emanation, while Scorpio belongs to the watery state of life, second degree of emanation. Observation has shown that the influence of entities and groups upon each other very largely depends upon their vibratory rates, which in turn depend upon their signatures. Thus entities and groups belonging to the same planetary family have a vibratory quality similar to other members of the same family, although the plane occupied determines the octave from which the emanations proceed. In a similar manner there is a like vibratory quality between things ruled by the same zodiacal sign. Things ruled by the same planetary family, or by the same zodiacal sign, usually harmonize well. When the ruling signs are different but the celestial state is the same, as in the case of Taurus and Virgo, there is also pronounced harmony. Between things ruled by complementary states, that is, between fire and air, and between earth and water, there is a weak harmony. But between things ruled by contradictory states—between fire and water, and between air and earth—the vibrations are antagonistic and mutually destructive. These facts have an important bearing upon every phase of life.

Before indicating in detail just how everything we contact influences our lives for good or ill, and just how we have the power in great measure to control the influence of things over us by intelligently selecting our environment, let us for a moment consider that what is commonly called good and evil are but other names for harmony and discord. Scarcely two people give these terms the same interpretation; for they are ever considered in relation to the ambitions and desires of the person using them, or are applied to other things the importance of which varies widely in the estimation of different people. Thus the thief, successful in his robbery, thinks this is good because it harmonizes with his desire for wealth. An honest man calls the act evil, because it is discordant to his idea of social responsibility. Again, a shower that is looked upon as good by agriculturists, may be called evil by the fashionable lady with whose house party it interferes. In the first instance it harmonized with the farmer’s interest, in the second it was discordant to the house party. The rain was the same, but the thing influenced by it was different. Good and evil are terms that imply a relation to some definite entity. Insofar as an influence is harmonious to the entity it is called good, and insofar as it is discordant to the entity it is called evil. There is no good or evil aside from harmony and discord. These entities which are influenced in a manner said to be good or evil are infinite in number and compose the universe. That is, the universe is composed of an infinite number of entities and groups of entities. They are all interacting and interdependent; everything, great and small, near and distant, has some influence, powerful or weak, upon every other thing in the universe. Whether the influence exerted by one thing upon another is good or evil depends upon the mutual harmony or mutual discord. Better to understand the influence of things upon each other we should bear in mind not only that the law of gravitation is active between all objects in the universe, but that modern science demonstrates that all things radiate energy. Radium is the classical example of such radiation, but in a like manner, though much less pronounced, all substance is sending forth vibratory waves that can be detected at considerable distance by delicate scientific instruments. Aside from the controversy of the part the subject plays in diagnosing by the Electronic Reactions of Abrams, the Abrams method demonstrates conclusively that everything has a vibration to which it is keyed, and that these vibrations are radiated and can be detected at a distance. A number of experimenters have made marked improvements upon the original Abrams method, and have produced machines of great delicacy and accuracy in intercepting and interpreting the vibratory rates that all things radiate. Were it not for energy radiated by objects and persons which in some manner leaves an impress upon all things coming close to them it seems unlikely that psychometry would be possible. Even sight depends, not upon the vibrations radiated by objects, but upon vibrations reflected from them. Such vibrations have an influence upon the human eye, different objects having a different influence. This difference in influence is due to diversity both in intensity and in form.

This leads to a very important consideration; for the intensity of influence tends to increase with the proximity of the object radiating it. It is true that things having the same vibratory rate that chance to vibrate synchronously—that is, the crest of the wave of one set of vibrations coinciding in time with the crest of the wave of the other set—are capable of influencing each other at great distances. A person changing his rate of vibration by raising or lowering it through altering his mood can illustrate this principle. In this manner he can get in rapport with people or things exceedingly remote, and having tuned in on their vibrations these may have greater influence upon him than other things with as great vibratory intensity close at hand. But aside from this factor of rapport the vibratory rates of things close at hand have a greater influence than the vibratory rates of similar things more distant. Likewise, even when rapport is established, a weaker vibration close at hand has as much influence as a stronger one radiated at a greater distance. To make practical application of this simply means the recognition that man is more influenced by the vibratory rates of things in his immediate environment than by those of somewhat similar nature more remote. The manner in which man is thus influenced by the objects in his immediate environment is easily understood as soon as the general organization and makeup of his astral body, and its relation to the physical body are known. The astral body, which is the mold of the physical body, is composed of astral substance organized by states of consciousness. The original planetary family, state of celestial life, and degree of emanation of a soul endow it with certain attractive and repulsive qualities. In the course of its involution to the mineral state, and its evolution from the mineral state to man these attractive and repulsive qualities attract it to incarnate in a great number of forms, in which it has a wide variety of experiences. Each experience affects the consciousness and is recorded as a mode of motion in the astral body. Thus the total experiences of a soul in its pilgrimage are recorded in the astral body. Through the law of affinity these energies within the astral body tend to unite where there is likeness and tend to segregate where there is unlikeness. Thus definite centers of energy are formed, each corresponding in its general vibratory rate to planetary influences, and other more general areas of the astral body are organized having vibrations corresponding to the zodiacal signs. Birth into human form, then, does not take place until the positions of the planets and signs—within certain limits—correspond to the vibratory organization of the astral body of the child to be born. At birth the centers of energy already formed in the past through states of consciousness accompanying experiences are but intensified and given greater fixity. A person’s character, as all must admit, is the sum total of all his past and present mental states. That is, they are the sum total of the states of consciousness organized as centers of energy within his astral form. These centers of energy are the mental factors both of the objective and the unconscious mind which determine the person’s conduct. As the positions of the planets in the birth chart map these centers of energy, they constitute an accurate map of the character.

This map indicates with great accuracy, as shown by planetary positions, the general types of experience of the soul in its past. It indicates, by the prominence of the planets, the amount of the acquaintance the soul has had with experiences of each of the general types. It shows, by the aspects between the planets, the extent to which experiences of one type have been associated in the past with experiences of other types; and the extent to which these associations were harmonious or discordant. Furthermore, as the kind and amount of experiences attracted depend upon the original polarity of the soul when it started on its cyclic pilgrimage, if the map can rightly be interpreted, it should show the original signature of the soul, that is, the planetary family, the state of celestial life, and the degree of emanation, to which it belongs. In its practical application, however, I believe great caution should be used in making positive assertions as to this, because the soul in incarnating has a fairly wide margin of vibratory rates within which incarnation is possible. That is, even as we must allow orbs of influence when considering aspects, so we must allow orbs of influence when considering the relation of the origin of the soul to the positions of the planets at birth. Thus a soul having its origin in the fiery state would tend when born in human form to have the sun in the birth chart in a fiery sign. But we may suppose in certain cases instead of the sun being in a fiery sign that there would be several other planets in fiery signs, and these planets strong in the birth chart. A soul belonging to a certain planetary family would certainly have this planet unusually prominent in the birth chart, and usually it would readily be picked as the most powerful planet in the chart, and consequently as the ruling planet. But we may suppose in a certain chart that while this planet is very powerful that there are other planets that seem quite as powerful, one of which might mistakenly be chosen as the true ruler of the chart. The experiences of a soul since its differentiation have been adding energies to its finer forms, and furthermore, the varied and unique requirements in the development of some souls to fit them for their work in the cosmic scheme of things is such as often to obscure the original equipment with which they started on their great cyclic journey. We are quite justified in saying of a person in whose chart Jupiter is the dominant planet that he belongs to the planetary family of Jupiter. At the same time, due to the limitations that govern incarnation, if another planet, or more than one other planet, seems almost as strong, we cannot be positive that the soul did not have its origin in the family of this other planet. If the sun in a person’s chart is in the sign Sagittarius we are quite justified in saying the individual belongs to the fiery state of life and the third degree of emanation. But if at the same time the moon, for instance, is rising in the sign Taurus, it might make it difficult to tell whether the soul had its origin in the fiery state, third degree, or in the earthy state and first degree of emanation ruled by Taurus. This uncertainty which occasionally may arise need not seem discouraging; for in every known science, including physics, chemistry, and mathematics, we meet with problems no less disconcerting. Yet while the birth chart may not in our present state of knowledge tell us all about the parentage of the soul and its original environment

in every instance, it does indicate infallibly the intensity, the kind, and the interrelations of the mental factors which comprise the character and determine the fortune. It is these centers of energy within the astral form that give ability and that attract to the person the various events of his life. By the law of affinity like attracts like, and whatever vibrations and qualities reside, or are stimulated into activity, in the astral form attract corresponding conditions in the environment. A discordant vibratory center which in the past has been formed in association with procuring food and shelter will attract an environment that will make the procuring of these things, that is, the acquisition of wealth, most difficult. Such a center of energy would be indicated by Saturn afflicted in the Second House of the birth chart. Harmonious centers of energy as shown by the birth chart are actual forces within the astral body that attract an environment favorable to the department of life with which the center is shown to be associated. Thus fortune and misfortune, opportunity and lack of it, success and failure, are the results of centers of energy in the astral form which are infallibly shown in the birth chart. The birth chart gives the Astrological Signature in all its details. It follows from these considerations that any modification of the centers of energy in the astral form make a corresponding change in the fortune. To the extent, then, that man can intelligently change the centers of energy within his astral form is he the master of his own destiny and free from blind fatality. These centers of energy with which he is born that are mapped by the birth chart are actually changed by three distinct factors. As the planets move forward in the zodiac after a child’s birth they make new aspects to their original positions in the birth chart and new aspects among themselves. These aspects thus formed store up energy that later is released by the cyclic motion of the heavens. These progressed positions of the planets, as they are called, stimulate and release energies in the astral form in directions and at times shown by the progressed aspects. Such releases of energy can be modified by the other factors to be considered, and their influence controlled by the selection of an environment suitable to their working out as indicated or in which they cannot work out as indicated. One factor, then, that changes the centers of energy in the astral body is the influence of the planets. This factor is fully discussed in Section 2 of Course 10, Progressing the Horoscope. Another factor that changes the centers of energy within the astral body is the factor that originally organized them. That is, states of consciousness, or thought. How thought may be used to recondition the thought-cells of the astral body and thus bring about any desired change of fortune is explained in detail in Course 9, Mental Alchemy. The third factor, and the one with which we here are more concerned, is the power of the objects in the environment to stimulate and modify by their radiations the centers of energy within the astral body and thus affect the life and destiny.

As previously explained each object and certain groups of objects, in fact, everything we contact from dense rock to human thought, is radiating energy. The type of energy radiated is determined by the astrological signature. In other words, everything vibrates in a key that corresponds to one of the celestial influences, and if this key is known its influence upon any other person or thing whose key is known can be predicted. The classical example of this power of vibration is the ability of a fiddler to fiddle a bridge down if he finds its key. Now, within the astral body of man are centers of energy, some more prominent in some persons and some more prominent in other persons, that correspond to each of the various keys. When a person comes in contact with an object its vibrations stimulate a sympathetic response from the center of energy within the astral body that vibrates to its key. As everything we contact has a key of vibration, and radiates energy, each tends to stimulate centers of energy within the astral form. Every thing we contact gives additional activity to the center of energy mapped in the birth chart by the planet or sign ruling the object. If we know the astrological signature of things, then, we are aware of the particular center of energy in our astral forms that each stimulates into activity, and we may select such objects for our customary environment as will stimulate only those centers that we desire should become more active. Some of these centers of energy are decidedly harmonious, and other centers are decidedly discordant, as shown by the aspects between the planets in the birth chart. Furthermore, some of them influence one department of life and others influence other departments of life, as shown by the house positions of the planets in the birth chart. To associate with the things that stimulate the discordant centers of energy gives these discordant centers additional power. The centers of energy within the astral form are modified in the direction of strengthening the discord, and the result is bound to be that added misfortune will enter the life. But to associate with the things that stimulate the harmonious centers of energy gives these harmonious centers additional power. Because the harmonious centers are so active they attract a more harmonious set of conditions into the life, which by their presence keep at a distance the events that the discordant centers otherwise would attract, and at the same time act positively to bring good fortune. By selecting those centers of energy in the astral form that the birth chart shows are associated harmoniously with certain ambitions, and selecting the various objects and conditions of the environment that will add energy to these particular centers, it is possible to so change the power of these centers that they will act in a marked and positive manner to attract the object of the ambition. This is a practical application of the Law of Astrological Signatures the importance of which can hardly be over estimated. Among the things that observation shows have a pronounced effect in changing the centers of energy within the astral form of persons closely associated with them are colors, tones, numbers, and names. Colors and tones have a vibration that in one case is visible and in the other case is audible. Names and numbers in themselves are

abstract ideas, but when they enter the mind they give rise to definite images which radiate energy through thought-waves. The thought-waves vary with the name or number, and thus a name associated with a person, or a house number or telephone number repeatedly thought about in connection with him by other persons, keeps him bombarded with vibrations corresponding in rate to the astrological signature of the name or number. These vibrations change the centers of energy within his astral body in a definite way, and bring about a change in his thoughts and in his fortune. The influence of tones, colors, names, and numbers are treated in detail in Course 6, The Sacred Tarot. Localities also have their particular astrological signatures, their specific vibrations which have the power to change the centers of energy within the astral form and thus influence the life and destiny. The rulership of the various kinds of localities is given in Chapter 5, Course 8, Horary Astrology. Even the flowers with which we associate have considerable influence, and gems which are worn have a great influence over the life. The signatures of certain typical flowers, the signatures of various gems, and the signature of letters, numbers, colors, and tones are briefly given in Chapter 6, Course 10-1, Delineating the Horoscope. A knowledge of astrological signatures is of utmost importance in healing; for a treatment that one responds to, or a medicine that is good for one person, may have an opposite effect when applied to another person suffering with the same complaint. Methods of treatment each have their own signature, and are especially effective when applied to patients of similar signature. Herbs and other remedies likewise each have a specific vibration, and the effect of their use depends upon the harmony or discord of corresponding centers of energy in the astral body of the person to whom administered. A remedy ruled by a sign or planet stimulates the section of the body corresponding to it in signature, and has a powerful effect when applied to it. But if this section of the body is shown in the birth chart to have a discordant vibration it but increases the discord. A disease may successfully be treated by fighting and overcoming its vibrations by the use of a remedy that is the vibratory antidote. This is on the principle that water quenches fire. Or it may be treated by applying to the afflicted part a remedy ruled by the celestial influence in the birth chart that makes the strongest harmonious aspect to the part afflicted. By thus strengthening the part where the affliction occurs with additional harmony the disease, which is an inharmonious condition, can no longer manifest. These, however, are considerations that are discussed in Course 16, Stellar Healing. Perhaps there is no department of life in which the doctrine of signatures plays a more important part than in our association with others. The centers of energy within the astral body of each person are radiating energy. Some of these centers radiate harmonious energy and some of them radiate discordant energy. Thus when we come in close contact with another person our astral bodies receive the impact of these vibrations, and our centers of energy are greatly stimulated. But the manner in which they are stimulated depends, in great measure, not merely upon the harmony of these centers considered separately, but upon the natural harmony or discord that obtains

between the centers of energy in one person’s astral body as related to the centers of energy in the astral body of the other person. A comparison of birth charts indicates quickly just how one person will affect another if they become closely associated, and in just what department of life, and how, the harmony or discord will manifest. For harmony in marriage the first consideration is that the etheric vibrations, as shown chiefly by the First House and the Moon should be similar. If markedly dissimilar their energies will not fuse, they will not get in complete rapport, and both will experience a constant feeling of unrest and dissatisfaction. The next consideration should be that both belong to the same planetary family, or at least that the mental trend should be enough alike that they have interests in common. Finally, if both belong to the same state of life, or to complementary states, as shown by the sun signs, it enables them to understand each other’s viewpoint, leading to compatibility. This subject is treated in detail in Chapters 6 and 7, Course 10-1, Delineating the Horoscope. Another department of life over which the doctrine of signatures has a profound influence is business and the acquisition of wealth. Each person has within his astral body a center of energy, as shown by his birth chart, that vibrates more strongly to some natural source of wealth than do the other centers. In other words, things of a certain type attract to him wealth that he could not hope to attract in association with other things. Therefore, to the extent he associates with things that correspond in nature to his most harmonious center of energy will he attract wealth, and to the extent he associates with the things that correspond to the most discordant center of energy in his astral body will he meet financial misfortune. The astrological signature of a person indicates the type of ability he has. He should capitalize on this ability by following a business, trade, or profession where it is called into play. But if he would succeed to his utmost, in the use of this ability he should find an avenue of its expression in which he is constantly brought in contact with the things corresponding to the most harmonious center in his astral body; for they are his natural sources of wealth. The doctrine of signatures in its practical application has a ramification as wide as the interests of man. It pervades, and has an important bearing in, the most unexpected quarters. The student of the occult will meet it at every step. Only through a knowledge of this doctrine, as here most briefly outlined, can man live to his highest, accomplish most for himself and for others, and become of utmost service to universal society.

Facts and Fancies about Reincarnation Part 1

Chapter 7 Facts and Fancies About Reincarnation, Part 1 OVER the Occident has swept from dreamy Oriental skies, during the past forty-five years, a balmy breeze of metaphysical speculation laden with the aroma of the choicest flowers of eastern thought. Upon the West it has had a salutary influence, warming the chill winds that blow so constantly from the icebergs of the practical that they threaten to force upon us a frigid climate of materialism. The more spiritual inhabitants of the Occident were quick to recognize the advantages to be derived from the East, and opened wide the windows of their souls to the genial influx, absorbing often without discrimination all that the aromatic zephyrs wafted to their shores. Unfortunately, the flowers of Oriental thought are not all friendly to the human race; for amid the wholesome varieties whose perfumes become an invigorating tonic to the spiritual nature are to be found others noxious, whose noisome odors poison and atrophy the soul. Another efflorescence, the subject of this lesson, scarce less deadly in character, has a most fascinating fragrance that intoxicates as a subtle stimulus. Its effect is to interest in things spiritual, to give high ideals and lofty aspirations; but at the same time to dim the spiritual sight and confuse the mind. It numbs the senses of the soul by refuting their evidence, and sinks the intellect into a state of dull apathy where, rather than make the effort to acquire knowledge at first hand, it is content blindly to accept the statements of others. So thoroughly has western occultism become intoxicated with this insidious teaching of human reincarnation and karma that one scarcely can open a book upon occult subjects without finding some reference to it within a few pages, its verity being taken as a matter of course. Occult periodicals teem with references to it, and one seldom mentions a phenomenon in which occult forces play a part without being called upon to explain its relation to reincarnation. Upon the shelves of our public libraries are volumes written to prove its truth, but strangely enough, we find little there analyzing it or criticizing it. The student upon his first approach to occult science is impressed generally with the notion that he must accept unquestioningly the dogma of human reincarnation as the foundation of truth if he is to accept any part of occult teachings. So fully has this subtle doctrine permeated western esoterics that few have the hardihood to express their opinions if these are contrary to the popular current. It is so firmly entrenched that anyone daring to present the opposite side of

the question is, if possible, immediately squelched, discredited, and made an object of discountenance and suspicion. Now, I am convinced it is a most dangerous omen when people permit themselves to be so dominated by any new idea, religious or political, that they fear to hear it criticized. It is an augur of approaching mental slavery. Prohibiting critical investigation has been the method employed through countless ages by religious and political autocracies, and where successful has never failed effectually to block the path of mental and spiritual progress. Error must ever be hedged and protected by a wall of prejudice and intolerance, but truth is strong enough to withstand in the open the assault of mental conflict. Before saying more, that my position may not be misinterpreted, I may mention that among those I esteem highly are students who make human reincarnation the groundwork of their belief. Others equally esteemed are steeped in the tenets of the various orthodox sects. Nevertheless, these people are intellectual, and they are clever in applying occult forces and in discerning occult truths that do not happen to conflict with their religious preconceptions. These good friends are morally worthy, possess high ideals, and are prompted by the best of motives. Then again, there undoubtedly have been Christian Mystics who have believed devoutly in vicarious atonement, and there have been Oriental Mystics accepting reincarnation, who have been of unparalleled virtue and goodness. So today there are many worthy persons in both classes. And it is not my desire in issuing this lesson to wound the sensibilities of these who hold to ideas at variance with my own, or to imply, upon their part, lack of intelligence. I do, however, feel in duty bound to exercise the prerogative necessary to mental freedom; the right of honest disagreement between scientific investigators. It has been well said that it is easier to rescue truth from error than from confusion. Science and philosophy have found it no difficult task to overthrow falsity once there is something tangible to grasp. But a hazy chimera presents no secure hold for the reason. Could the tenets of human reincarnation be sharply defined it could be grappled straightway and its strength proved. But there is nothing definite about it; for in scarcely two schools are the same things taught, and those advocating it most persistently do not agree in its essential details. The number of incarnations in human form necessary are given by Mr. Sinnett, who was the first to publish anything regarding the appointed number of reincarnations, as not less than 686, and normally not far short of 800, but varying within narrow limits. One strong school in America teaches that two or three incarnations are all that are necessary, and various other centers teaching reincarnation range between these figures. As to the time elapsing between incarnations we find in Mr. Sinnett’s Esoteric Buddhism that rebirth in less than 1500 years is spoken of as almost impossible. But a prominent school in France, whose teachings are gaining ground in America, teaches it not to be uncommon for one to reincarnate in the offspring of his own child and thus

be his own grandparent. The teachings fluctuate between these extremes, the most generally accepted in America at present being perhaps that about 500 years elapses between rebirths. The precise effect of karma also is the subject of much discussion, some leaders of the old school holding that the evil wrought in one life returns only in a general way in a future life, while many of the newer teachers insist on a specific reaction of the good or evil—that a murderer will be murdered in a future life by his former victim, etc. In addition to this indefiniteness, which makes plausible explanations easy because almost anything may happen in so wide a range of possibilities, there are woven about these doctrines, by the morbid imaginations of semi-lucid mystics who pose as teachers and thus find their way into print, such fantastic fabrics of illusion as were never dreamed of by that most erudite founder of Theosophy, H.P. Blavatsky, who was instrumental in introducing reincarnation to the West. Lacking definite information concerning the theories they are taught, the minds of many students become filled with hazy and ill-defined notions. Such phantasy thinking conduces to a negativeness in which they become unwittingly easily influenced by unseen malign forces. Because it has received so much publicity, the investigator, at the beginning of his studies is usually impressed with the idea that reincarnation is accepted unquestionably by all occultists at the present day who have progressed far along the path, and that it has been the universal belief of all notable reformers, philosophers, and initiates of the past. As a single example, from innumerable instances that might be cited, of the method by which the beginner in occult studies is impressed that everyone, not only of the present day, but also in the past, who has been noted for wisdom has embraced the doctrine of human reincarnation, it is commonly and stoutly asserted that the doctrine is taught in the Bible, and by the Master, Jesus. Now it is a current saying, based on the controversies of some two hundred Christian Sects, that anything can be proved upon Biblical authority. But to believe that a considerable part of the earth’s inhabitants have studied the Bible for nineteen hundred years without discerning that human reincarnation is one of its fundamental and important teachings, if that teaching is really there, oversteps the bounds of average credulity. It is cited commonly, in support of the contention that reincarnation is taught in the Bible, that Jesus answered Nicodemus—John 3:3—saying: “3. Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” Those who quote this in favor of the doctrine of human reincarnation fail, however, to mention the verses that follow this answer: “4. Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? “5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and

of the Spirit, he cannot enter into the kingdom of God. “6. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. “7. Marvel not that I say unto thee, Ye must be born again. “8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” Jesus tells Nicodemus, as plainly as possible, that he must have a spiritual birth. Certainly He could not be explaining the doctrine of human reincarnation in such language. And if He even believed in it He certainly failed in his mission as a teacher. He made his doctrines of Love your Neighbor, and Do unto others as You would have them Do unto You, so plain that they were understood by the most ignorant and by the most innocent, as well as by the learned. But if He had ideas on human reincarnation He expressed them so poorly that the greatest scholars in the world during nineteen hundred years failed to discover them. Another attempt to warp a plain Biblical statement into such form that it appears to uphold a pernicious doctrine is the citation in regard to the transfiguration in Math. 17:12,13: But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise also shall the Son of Man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. The obvious thought here conveyed is that John the Baptist carried out the ideas of Elias; for Elias and Moses appeared at the transfiguration talking to Jesus. Yet if Elias had incarnated as John the Baptist, he would now be John the Baptist, and no longer be Elias or appear as Elias. John the Baptist had already been beheaded; and if Elias and John the Baptist were one, John the Baptist being the last incarnation would have appeared at the transfiguration, not as Elias, but as John. As Elias, according to the narrative, was the one to appear, that is proof positive that Elias retained his individuality as Elias and had not reincarnated as John. As a matter of fact, the personal investigations of an increasing number of Western Initiates, including the author and many others who have undergone special training necessary for such research, all go to disprove the theory of human reincarnation. At no time in its history has The Brotherhood of Light held to this doctrine. Further, among the independent thinkers scattered over the West—those astrologers, psychics, and occultists who do not bow to statements based merely upon authority—there is a rapidly diminishing number adhering to it. Even in India, the home of its birth, it is far from a universal belief, and is stoutly denied by many learned Hindu Initiates. It should be borne in mind that there is a vast difference between the doctrine of reincarnation and that of human reincarnation. Reincarnation as applied to the soul in its evolution through various progressive forms from mineral up to man, has been almost a universal tenet in the occult schools, and reference to it may be found in the

sacred and philosophical writings of all ages. From this fact confusion has arisen; for the human reincarnation school has construed every reference to reincarnation made by any writer of consequence to mean human reincarnation, which is an entirely different doctrine, and strenuously denied by Western Initiates. Human reincarnation implies that once incarnated as man and gaining self-consciousness in the human state, the soul must repeatedly return and animate other human bodies. Most ancient schools of occultism, including The Brotherhood of Light, believe in reincarnation through various progressive species, but they deny the doctrine of human reincarnation. That it is not taught by Western Initiates is evidenced by the writings of H. P. Blavatsky who introduced human reincarnation to America. According to her own testimony, “I first worked under the Egyptian part of the African section and later under the Indian section.” While writing Isis Unveiled she worked largely under the direction of Western Initiates, and in various places in the original edition of that work stoutly denies human reincarnation. Isis Unveiled, Vol. I, p. 351, reads: Reincarnation, i.e., the appearance of the same individual, or rather his astral monad, twice on the same planet, is not a rule in nature; it is an exception, like the teratological phenomena of a two-headed infant. Again, she says that when it does occur the designs of nature have been interfered with and she must make another effort, but— If reason has been so far developed as to become active and discriminative, there is no reincarnation on this earth, for the three parts of the triune man have been united together, and he is capable of running the race. Those are precisely the views held by Western Initiates and it was not until removing her headquarters to India and coming directly in contact with Hindu teachers that H.P.B. finally accepted the doctrine of human reincarnation. Ample testimony of this is to be found in Old Diary Leaves, by H. C. Olcott, President-founder of the Theosophical Society, who was the constant companion and co-worker of H.P.B. during the time she was writing Isis Unveiled. Mr. Olcott says: I believe she wrote then as she did later, exactly according to her lights, and that she was just as sincere in denying reincarnation in 1876—1878 as she was in affirming it after 1882. H.P.B. revisited Simla without me in 1881, and the two friends above mentioned (Mr. Sinnett and Mr. A. C. Hume) received in due time from the Masters the Reincarnation theory. Mr. Sinnett expounded it in Fragments No. 4 (Theosophist, Vol. IV, No. 1, October, 1882), where he laid the basis of the doctrine of Terrestrial Reincarnation. This was seven years after the founding of the Theosophical Society and six years after the date of Mr. Olcott’s conversation in New York with a Mahatma, in which reincarnation was convincingly denied. I do not doubt, therefore, that H.P.B. was

sincere; for while working under the Western Initiates she denied reincarnation, but after her removal to India her mediumistic nature, which was remarkably pronounced, absorbed and became enamored with the doctrine by which she then was environed. The dogmas of her later associates, whose minds had been trained for magic, invaded her mentality despite her previous training. Returning to the occult student’s first impressions; he is informed that a large portion of the globe’s inhabitants believe in human reincarnation. This is sadly true, even as in Galileo’s day most of the people, including the learned, believed the world flat. In fact, the multitude in times past have mostly been outrageously wrong. And there is no assurance that at the present day they constitute a competent jury to pass a verdict upon truth. Neither is it wise to place reliance upon the claims to knowledge of others; for history is a chronicle of mistaken authority. The only safe plan is to keep the mind open until such time as one can evolve the necessary faculties to prove truth at first hand, keeping in mind that the mediumistic tendencies of the human race are such that whatever political, religious, or moral ideas are held by a few dominant minds are usually accepted by the rest without criticism or analysis. Thus nations are subject to waves for war, for peace, for reform, and for various other things, and few stop to consider how they are carried along on the mental tide without adequate reason. They are possessed of a new set of ideas, often made plausible by the flimsiest arguments, that instantly blot out their former convictions. Such an argument in favor of reincarnation is the appeal to the principle of justice, a principle firmly seated within the human breast. Man is reluctant to believe the Creator unjust, and ardently seeks some method of reconciling the apparent injustices perpetrated by nature. At first glance human reincarnation seems to solve the problem of these inequalities of life. But a closer scrutiny reveals that it has completely failed to give a reasonable solution as does a belief in the whims and caprices of the Jewish Jehovah. In the first place, if we use these inequalities as material for argument, their value must be ascertained. If they possess real value the inequalities are real, but if their value is indeterminate, so also must be the inequalities. Now the materialist stoutly affirms that health, wealth, honor, intellect, etc., which form the apparent inequalities of life, are of real value. The occultist, on the other hand, maintains that the real man is spiritual and immortal, that external experiences have no value in themselves, but are the means through which real values for the soul may be created. That is, an experience may be made the means of spiritual progress, but this value lies not in the experience, but in the soul’s attitude toward it. Consequently, as even the worst calamities may be made a means of soul progression, these also may be made valuable. Thus it is a matter of common observation that hardships, trials, and sorrows are more readily turned into values of progress than the so-called good fortunes. Few ever turn their faces toward the rising sun of spirituality until they have drained the

cup of adversity to the dregs. The successful man, all too often, is too absorbed by business cares, the wealthy woman by social ambitions or pleasures, the man of science in his work, to care for higher things. And so, not infrequently, those materially fortunate are spiritually cursed. If we admit that events in themselves possess value we should incline to the view that the severest and most painful experiences have the greatest value, and that the Scriptures are correct in implying that whomsoever the Lord loveth He chastiseth. From this viewpoint we are compelled to draw the conclusion that material advantages are the worst punishment inflicted by divine justice; for scarcely shall a rich man enter into the kingdom of heaven. This completely reverses the popular conception of karma, and would indicate that the prosperous man is now paying by his prosperity for some heinous crime committed in a past life. But with Socrates, Epicretus, Aurelius, and a host of other thinkers, I am unwilling to admit the value of events in themselves. I hold that good may be derived from any event of life by utilizing it for progress, in which case the value lies not in the event, but in the soul’s attitude. So, what is used by one soul for progress is by another permitted to become a hindrance, no two probably needing the same experiences to develop their latent possibilities, nor would they make the same progress under the same circumstances. Let us not forget that the spiritual geniuses of the past have had their soul powers forged in the furnace of material affliction. To them adversity proved a great blessing. From this it might be thought that for good deeds one should be rewarded in the next life by the direst of circumstances and be made the subject of severest persecutions. But all souls might not respond alike to such vigorous treatment. No doubt there are some weak ones who need the tender hot-house care of material blessings, though these seem at a disadvantage and seldom make a thrifty spiritual growth. Viewed from the physical plane, we now see that the good consists of material and objective advantages, but that viewed from the plane of spirit the good consists of such subjective and spiritual advantages as are usually found in deadly conflict with advantages material. These two ideas of good antagonize. One cannot at the same time worship God and Mammon. They are just as opposite as the sun viewed from the earth, and the earth viewed from the sun. As a consequence of this dual viewpoint, the spiritual philosopher might accuse the Creator of injustice if he were born in easy circumstances, while the materialist might bewail his fate if born in humble surroundings. From this it must be plain that the popular conception of Karmic Law—reward and punishment meted out in terms of material advantages—is purely and completely a materialistic doctrine. Returning now to a logical standpoint: All must admit that viewing it from the angle of soul progression we are unable to say, in any particular case, which are the good events and which the evil; for an event that is utilized by one soul may prove a hindrance to another. An event at one period of life may produce an opposite effect than if experienced at a different time. It will be seen, then, that any just system of reward must be based upon the momentary needs of the soul. And who shall say, at

any given time, what experiences will advance the soul furthest in the long run and help it evolve its latent attributes? The experiences of life meet the transitory and constantly shifting requirements of the soul, but the apparent inequalities of this life—which of itself is but the tick of the second hand on the watch timing the soul’s infinite flight—these inequalities, I affirm, are indeterminate. Another purely materialistic conception is the idea that nowhere in the vastness of the boundless universe can justice be meted out except on this speck of dust called earth. Millions of worlds crowd space, larger and grander than ours; electromagnetic, astral, and spiritual worlds, as well as those material. Planes interpenetrate planes, all swarming with intelligent life. The world of matter is concrete to our physical senses, but not so in reality. The electrons of matter are comparable—relative to their size in proportion to their distances—to the planets of our solar system. Electromagnetic, astral, and spiritual worlds are as real and tangible to the senses of their denizens as is the earth to man. In fact, as is the testimony of the many exalted souls who temporarily freed from the body have visited that glorious realm, the spiritual world is a world of increased consciousness. So, too, the astral spheres surrounding the earth are fully as actual as the material world. There the sensations of pleasure and pain are far more intense than those in the physical. Then why should the physical world be the only place where man can expiate his errors? The experiences of seers, prophets, and initiates testify that in the spheres interior to the physical man has every opportunity for atonement and purification, and every facility for progress. That the doctrine of Karma as taught finds a following at all seems to me to be due to the difficulty many have, even as they cannot imagine a country with different customs, of conceiving any reality beyond their immediate experience. Then again, a system of morals based upon doing good for reward, either in this life or the next, is at heart a system of selfishness. And to hold that the earth is the only place where divine justice can be administered is materialistic. Yes! It is worse than materialistic; for materialism at least offers the encouragement of oblivion after death. But human reincarnation blights all hope by dooming to innumerable lives—with all their agonies and heartaches, amid worldly conditions that already have become to the pure in heart a hell of avarice, selfishness, sensuality, and carnal desire—in human form. What, then, may we consider the cause of the apparent inequalities of life? They are the result of the quality and nature of each soul harmonizing with or antagonizing its environment. It attracts to itself an environment corresponding in vibratory rate to the thought-cells present in the astral body with which it has clothed itself. These thought-cells have been organized by its various experiences in lower forms of life. Experiences of a certain type impress their influence upon the sensitive astral form as a definite organization of energy. This organization of energy persists in the astral form when it is attracted to and becomes incarnated in a higher species of life and tends to attract it

to experiences of a similar type. If the experiences have been inharmonious, it tends by vibratory affinity to attract other discordant experiences; but if the experiences were harmonious, it tends to attract other harmonious experiences of the same type. The soul, in its involution through higher worlds, and its evolution through life-forms from mineral to man, attracted to itself experiences of a given kind because of its original polarity—its original quality of vibration. This original attractive and repellent quality arose at the differentiation of the soul as the result of cosmic need. That is, there was the need for a soul of definite qualities in the universal scheme of things, and this universal need, this void to be filled, through the agency of its angelic parents, gave the soul its basic trend. The influence of the thought-cells organized by experience is beautifully illustrated in astrology. The planets are not the cause of a person’s condition in life. They merely correspond to the thought-cells in his astral form. These thought-cells, and their organization within his finer bodies, are his character. His character, therefore, because of the strong and weak, harmonious and discordant desires of its thought-cells, attracts to him the conditions and events of his life. To be sure, these conditions and events are shown in the astrological birth chart, but only because a child is not born until its vibrations correspond with the vibratory rates received upon the earth from the planets. After birth the planets send him energies that have an influence upon his actions, just as the weather and other factors of his physical environment also have an influence upon his actions. But it is really the activities of thought-cells within his astral form that attract conditions and events, the positions of the planets, by their stations and aspects, mapping these activities in the astral body. If they are harmonious, they denote prosperity, but if discordant, they signify adversity. The fortune of a person, then, is the affect of the environment thus attracted reacting upon the character. And a character that is a martyr in one age, in another might be an object of adoration. A tyrant born at an opportune time and place might rise to the throne, while in a different environment might as quickly mount the scaffold. Human reincarnation would have us believe the martyr suffered torture because of sins in some past life, and the successful tyrant was given the power to scourge him to the flames because of good done in some remote incarnation. But the very good fortune of the tyrant in this life leads to actions, as material fortune often does, that will make him an object of commiseration in the future. I am loath to think the spiritual giants who have left their footprints on the sands of time have endured the suffering which has been their common heritage in expiation of past misdeeds; or that wealthy parasites, living in luxury upon the very heart’s blood of the poor, are thus being rewarded for beneficence in ages gone. Instead, I must adopt the old Hermetic teaching that, even as children on earth have physical parents, so do souls at their differentiation, before their descent into matter, have angelic parents. These angelic parents are not the creators of souls; but by their parenthood offer the conditions for souls to enter the grand cycle of necessity.

Souls, then, are differentiated by angelic parents in response to a definite universal need, and each is sent out to be educated to perform a required function in universal affairs. Its inherent character, persisting potentially from the moment of its differentiated existence as an entity, and determined by the universal need that called it into differentiated existence, endows it with definite attractive and repulsive qualities. Because of this basic polarity which it acquired at the moment of differentiation, during its cyclic journey down through spiritual and astral realms, and then evolving up through various forms from mineral to man, it is attracted more strongly to certain phases of life than to others. It is the qualities thus developed in lower impersonal forms, persisting as thought-cells within the astral body, that tend to attract events and environment of corresponding quality, harmony or discord, when the soul finally incarnates as man. Now, a little observation will show that the object of Nature in life is diversity of expression, not identical expression. The requirements of universal life need souls of various qualities, even as civilization requires men and women adapted to many trades and professions. All men are not fitted to be artists, or musicians; and it is well that they are not, for the world needs those skilled in mechanics and those who produce food. Neither have souls the same destiny. All are essential in the cosmic scheme, and find their greatest joy in doing their appointed tasks. Blessed are they when they have found their work! And who shall say what is great and what is small in this universal scheme of things, or whom are the important ones? Should the hand criticize the foot for lack of equal dexterity, or the eye be envious of the ear, or the heart feel it has been unjustly treated because it is not given the work of the lungs? Souls differ as do the trees in the forest, not alone in magnitude, but as to their ultimate goal. Mature trees represent the kind of seed planted plus the environment since planting. A human represents the inherent nature of the soul plus its experiences while involving and while ascending through various forms from mineral up to man. But no environment will make a fir tree grow from an acorn, nor a soul springing from the planetary family of Saturn into an aggressive warrior. Oaks, firs, cedars, and fruit trees, each have an economic value. It would be difficult to say which is of most importance. Each species also differs in the size and quality of individuals. So also souls springing from the same family, state of spiritual life, and degree of emanation, differ one from another. Not only may they have different angelic parents, but their experiences previous to human incarnation may widely differ. Consequently, when they arrive at the human stage of their pilgrimage their educational needs, in order to round out their latent qualifications for universal usefulness, are very different. The character at birth is the result of the soul’s past experiences reacting on its inherent quality, just as the character of a horse or a dog is likewise the result of past incarnations in still lower forms. That a man must have had innumerable human incarnations because he has a brilliant intellect is tantamount to saying a race horse must have had innumerable incarnations as a horse—at times being a wild horse, a farm horse, a dray horse, a buggy horse,—etc. in order to be a race horse. Or must we

say that a setter must have passed incarnations as a mongrel, a terrier, a hound, a coach dog, etc.? Not so! The soul never incarnates in the same species twice. It is ever drawn to a species higher in the scale of evolution. It is a dog but once, and whether a cur or a life-saving New Foundland depends upon its transitory need for experience. A horse will be a horse but once, but whether a plug or a driver will depend upon its incidental polarity, and has nothing whatever to do with its sins or good deeds to other horses in past lives. Likewise, the soul inhabits the physical form of man but once; and whether as a Bushman or a college professor depends upon its transitory need for expression. Then it passes to a higher form in the scale of evolution, which in this case is a spiritual form. To say that each man needs all possible experiences and all kinds of human lives is to assume that Nature’s aim is identity of expression. But Nature’s aim, as a glance around must assure us, is specialization. This principle of division of labor and specialization of parts, as well as the development of individualism, is glaringly apparent in all her work. Nor is the disparity between races of mankind so great as was formerly thought. The science of language has in later years made this plain. Even the Australian Bushman, when given the same educational advantages, is found to rival his European brother in attainment; although, of course, following the law of specialization, each race more readily becomes proficient in certain lines. But among human beings there are not, as among animals and birds and plants, different families, different genera, and different species. All belong to a single species—Homo Sapiens—the various sub-species, or races, being due, as sub-species usually are, to the affect of local environment. Certainly, the savagery practiced in modern warfare by civilized nations cannot be surpassed by the aborigines of any land. The love of pillage is just as strong in the breasts of our millionaires as in those of the lowly savage. To be sure, the average savage follows a stricter code of morals than that to be found in our populous centers of civilization. And it should be remembered that intellect is no mark of spirituality; for the intellectual geniuses have all too often been the scourges of mankind. At first glance it would seem that the savage labored under a great disadvantage; but when we consider that responsibility can only be measured by opportunity, and that the savage usually makes as much of his opportunities as the civilized man, if not more, it alters our conception. For karma, if just, must deal lightly with those who err through ignorance, while punishing severely those who know the right and deliberately forsake it for the wrong. Yet where knowledge of spiritual things is concerned, the savage usually has the best of it; for living close to Nature he draws from her the knowledge of a spiritual life and frequently communes with the dead, while civilized man, having his inner senses blunted by artificial living, scoffs at all his dollars cannot buy. The savage, therefore, when he passes to the life after physical death will have but a few foolish notions and fetishes to forget. But the civilized man will be encumbered

by a thousand false scientific and religious teachings, as well as the fetish of his egotism. He usually is so sure nothing can lie beyond his preconceptions that he will free himself from them only with great difficulty. But what narrow vision is it that would single out from the illimitable chain of existences that forms the cycle of the soul, this particular link of destiny as the only one needing consideration in the light of divine justice? Is the horse that is whipped, or the dog that is starved and beaten, or the deer wounded in the chase, so tortured because of sins committed in the past? If we look about us we find that suffering is Nature’s means of furthering evolution; for suffering is the common heritage of life as we observe it. The rose grows thorns and the cactus develops spines to escape the pain inflicted by foraging beasts. Man builds a new machine to escape the suffering of arduous toil. We all have suffered in the lower kingdoms. To single out what a man suffers here, or what he gains here, from what he has gained in the past, and what lies before him in the superb vistas of the future, is to try to judge the size and splendor of a mountain range by looking at a single pebble. Those who die young grow to maturity and are given all the opportunities for progress in the astral world. The mission of external life is to develop self-consciousness, and that once attained there is ample opportunity in higher spheres for further development. Whatever is necessary for the development and culture of man can be found there. A savage or a child can be taught there quite as readily as here. It may be asked, then, of what use is external life if its lessons can be learned elsewhere. It is a necessary experience for the realization of self-consciousness. But even as an animal species is one link in the evolutionary chain, and the soul incarnating in it passes at death to the next higher form regardless of whether it lived in Africa or America, whether it lived a few days, or for years, or whether it was permitted all the experiences common to the species or not; so man at death passes on in his evolution, even though on earth much restricted. And he will find, to recompense him for loss of opportunity on earth, other advantages on the next plane. If a man’s miseries are due to karma resulting from sin, in his first incarnation when he had no evil karma he must have had all opportunities, all happiness, all blessings. It is surprising under such conditions that he should ever have sinned and brought the vengeance of suffering upon his head. Apparently everyone is sinking deeper in the mire of sin, for suffering is everywhere prevalent. And if we could not escape sin when we were free from malignant karma, how can we expect to live blameless lives with the weight of it now like millstones about our necks? If we explain human suffering and lack of opportunity by referring it to the just action of karma, we are then called upon to explain the justice of the equally great suffering and inequalities of the animal world. When man is born into human form the first time he has had no moral karma, for like the animals he has been previously irresponsible. But animals suffer in spite of their lack of karma, and animals of the same species have unequal opportunities. It is only when man attains

self-consciousness and becomes morally responsible that he can make good or evil karma. Therefore, as in his first appearance on earth he had previously been an irresponsible agent, he could have had no evil karma. His condition then must have been determined by something besides karma. What this is that determined man’s condition in his first incarnation reincarnationists do not tell us. But certainly it is preposterous to suppose that all men in their first incarnation are born with the same or equal characters and opportunities, in equal environments, and undergo equal suffering. Nowhere in Nature do we observe any such equal condition. Is it not more probable then, that the same factors that determine an animal’s condition of life also determined man’s? Even could it be shown that all people in their first incarnation had equal opportunities and equal happiness, there would yet remain to be explained the great injustice that gives to one person a character at his first human incarnation—before the intervention of karma—that enables him to triumph over evil and avoid generating much evil karma; while giving to another a weak and feeble character that has not the power to resist evil, and thus accumulates a terrific karmic burden. Before the intervention of this karma the individual could not have been responsible for the kind of character he possessed. But if characters were equal and opportunities were equal, experiences would be equal, and we would not witness the apparent inequalities that we daily observe. So, after all, that a soul is endowed with a weak character before attaining responsibility would seem as great an injustice as that of being given poor opportunities. The justice of difference in character which, to account for the differences to be observed in lives, must be admitted if it be held that advantages are meted out justly, can only be explained by the obvious fact that there is need for various kinds of souls who undergo different experiences. Karma plays no part as a moral agent until moral responsibility is attained. Man is ushered into life once without such karma, then, and subject to the very inequalities karma was invented to explain. Numerous lives only increase the suffering, for suffering is common to physical life, none being entirely free from it. Karma serves no real purpose and removes the hope of being free from this suffering to a remote future. To justify the suffering of one life, reincarnationists have substituted equally unjust suffering through many hundred lives. Unjust, because in nearly all cases the one punished is entirely ignorant of why he is suffering. It is as if a man were to whip a grown dog for offenses committed when he was a puppy. Karma has no power to force man back upon earth. Nature does not reverse her operations. The soul on the ascending arc of evolution cannot reincarnate in a lower form, nor can it thwart the purpose of the life-wave by repeatedly reincarnating in any one species of life. The life-wave carries man irresistibly to the next stage, which is above the physical. Karma really embraces the astral organizations which we have built into our astral bodies previous to and during earthly life. These, by the law of magnetic affinity, after death attract us to conditions corresponding to their vibratory rates and compel us to work out our redemption from evil face to face with the motive

prompting every earthly deed, with conscience presiding as the judge. The factors that determine man’s condition in life when born into human form, are the original polarity of the soul, plus the various thought-cells organized in the astral form through his experiences in the lower forms of life through which he has evolved. His condition at any time during human life is determined by the organizations of energy in his astral form at birth, plus those added by the various thoughts and deeds up to the time considered. Likewise, his condition immediately after death is determined by the thought-cells organized in his astral body up to the time of death. As morality or lack of it is most effective during human life in power to give these thought-cells special desires, atonement is not a matter of vengeance. It is a purification preparatory to a higher phase of life in which, if there is suffering, there is full knowledge of what caused it. We find, therefore, that human reincarnation as usually taught is illogical, unjust, purely speculative, hope destroying, and completely materialistic. It is an orthodox teaching of the Orient; and orthodox beliefs of both East and West were formulated in a period when men knew almost nothing about how Nature operates. How Nature is actually observed to perform, the Universal Law of Compensation, and the true significance of pleasure and pain are explained in Course 19, Organic Alchemy.

Facts and Fancies about Reincarnation Part 2

Chapter 8 Facts and Fancies About Reincarnation, Part 2 ALL the evidence put forward as proof of human reincarnation, insofar as it has come to my attention, is, I feel confident, but a misinterpretation of actual facts. I have no occasion to question the honesty of the witnesses. They without doubt report what is seen and what is felt as it seems to them. But as these experiences are invariably of a psychic nature, they must be interpreted in the light of what is known to be the conditions imposed upon psychically received information. When so interpreted they prove, not human reincarnation, but certain laws governing psychic phenomena. As an example from many: An elderly lady and her companion were traveling through the state of Minnesota when the engine broke down and the train could not move for several hours. Although she had never been in the state before, she felt an intimate sense of familiarity with her environment. Looking out of the window she saw a large old house, and as she looked she felt she had at one time lived in it. So familiar with it did she feel that she described the interior arrangement of the rooms and other details to her companion. Finding that the train would not move for some time, they left it and went to the house and asked permission to go through it. Everything was arranged just as described. Subsequently, this lady came in touch with the doctrine of human reincarnation. On the strength of her experience she grasped the doctrine readily and lost no opportunity to tell her story as a verification of it, stoutly affirming she remembered living in the house in a previous incarnation. Finally, a friend took the trouble to look up the history of the section where the house was located, and found that it had been settled at a date much later than the lady’s birth, and that there had been no houses in that section previous to a time when the lady who had the experience was full grown in the present life. Therefore, although familiar with the interior of the house, and feeling sure she had lived in it in a previous life, she could not have done so because the house was not there until long after her present birth. I could fill a large volume with the experiences of those who feel certain they remember past lives, in which factors are present that when looked up historically have proved beyond any doubt that the experiences as described could not have taken place.

This remembering of past lives is on a par with reading the “akashic records.” It is a similar experience and under the same laws. Therefore, without in any manner wishing to question the sincerity of either, but using them merely as examples with which to illustrate the utter fallibility of psychically received information when it has any bearing upon established religious conviction, I may be pardoned, I hope, for mentioning Dr. Rudolph Steiner and Mr. Leadbeater. These two men, Dr. Steiner as the head of the Anthroposophical Society and Mr. Leadbeater as a Theosophical leader, together with a lady to be mentioned shortly, are perhaps the most influential exponents of the theory of human reincarnation in the world today. All three are believed by their followers to be gifted with wonderfully accurate psychic powers. Yet these very psychic powers, depended upon to verify the theory of human reincarnation, when actually put to a test which later came within the scope of historical verification failed miserably. Dr. Steiner, reading the “akashic records” finds the discrepancy between the genealogies of Jesus as given in the gospels of Matthew and Luke is due to the fact that there was not one Jesus but two. The evidence, as summed up by the editor of The Occult Review, is: Surely the obvious and only tenable conclusion we can arrive at is that through some method or other the records of the Zohar found their way into Dr. Steiner’s brain. In other words, instead of the infallible reading of the “akashic records,” Dr. Steiner was merely reading a tradition embodied in the Zohar, and probably having no basis whatever in fact. Mr. Leadbeater, through his seership, was able to write the Lives of Ulysses, but it has turned out there is reliable historical evidence that his chronology is wrong, and ample evidence that the names he gives to his characters, instead of being read from the “akashic records,” have been taken clairvoyantly or otherwise from a modern writer. In regard to him the editor of The Occult Review concludes: With the latter, however, there is the suggestion or suspicion of tinkering with earlier historical records and putting them in a new setting with a view to establishing or defending certain reincarnationist theories, with which history, by a violent abuse of chronological facts, is made to square. Here, of course, space does not permit of extensive comment, but the writer quoted is notably sympathetic both to human reincarnation and to Theosophy. For a full discussion of the reading of the “”akashic records" by Dr. Steiner and Mr. Leadbeater I must refer the reader to “Notes of the Month,” and two articles, all appearing in The Occult Review for January, 1923 (Wm. Rider and Son, London). I might go on to show how another Theosophical leader and world-renowned exponent of human reincarnation, for a long period claimed to remember she had been Cleopatra in a past reincarnation, but has lately decided she was not. I might take up, one by one, the statements of prominent persons regarding their past lives and give these statements the benefit of analysis. But not only is this too much like

criticizing people, but I am convinced that in most cases they are quite sincere in their belief, and that this sincerity springs from actual psychic experiences which have been misinterpreted. In the first place, due to astral substance inter-penetrating and surrounding all, retaining whatever vibrations are imparted to it, every idea ever held by man and every thought having passed through his mind, persist in the astral. All the world’s events of the past have left their impress as vibrations in the astral substance associated with this earth. A person naturally sensitive, or one having cultivated the lucidic senses, who comes into rapport with the astral vibrations recording a past event sees that event as if it were taking place before his eyes. Just as a psychometrist upon touching a letter written by someone years before has all the thoughts and sensations that the person had while writing the letter, so a sensitive person who comes into rapport with an astral record feels as if he were actually witnessing or taking part in the recorded event. Unfortunately for the infallibility of thus reading the “akashic records,” there is always the human equation of the sensitive. Not only will any idea that is strongly dominant in the mind of the sensitive tend to warp the whole reading to support this idea, but a person in the subjective condition usually present while reading the “akashic records” is just in the right condition to be susceptible to suggestion. Just as a hypnotized subject, if told he is king, will carry out the impression to the smallest detail, thinking of a surprising number of things to make it realistic, so a sensitive, if given a single suggestion when in a subjective state, will weave about the central idea wonderful phantasies that all seem to bear a logical relation one to the other. For instance, it is a common occurrence in our astrological classes, from which no one is barred, for some person in the audience, when a birth chart is placed on the blackboard, to commence telling all about the past life of the individual whose chart is up for discussion. If allowed to do so, half an hour will be consumed in telling the past lives in great detail, and just what events led up to the person being born with the kind of a horoscope he has. The whole thing is painted with a realism that is quite convincing. Now, one would think that a person psychic enough to relate so many details of past lives—about which no tests of accuracy can be made—would also be able to relate a few details about the present life. But when called upon to tell the events of the present life also, there is a strange silence, or else events are given that when the identity of the owner of the birth chart is made known can quickly be proved not to have taken place. A person giving such a reading from a birth chart is under the influence of suggestion. He is dominated by a central idea—that of reincarnation—and for every discordant aspect he sees in the birth chart his imagination supplies him, quite vividly to be sure, with some sin in a past life. And if his fancy is still further freed under the influence of this self-applied suggestion, he will bring in elementals who are attached to the unfortunate, or the dweller on the threshold, and sundry other things that he feels have become associated with the victim in a past life.

There is also the person, growing in number and popularity, who without a horoscope or other guide than your presence, gives a dramatic recital of one or more of your past lives. Ask him what happened to you a thousand years ago and he will glibly tell you. Ask him what happened yesterday or a year ago and he cannot tell. These people are not dishonest. They believe what they say. But they are no more responsible than if hypnotized by a hypnotist and told by him that they could read the previous lives of persons. In the hypnotic state they would supply the information required whether it exists in actuality or not. As it is, they supply the information required because they have induced a self-hypnotic state while acquiring their lucidity, or psychic ability, and at the same time they have so strongly suggested human reincarnation to themselves while in this state that it has come to exercise a control over all their psychic perceptions; as much so as if the control had been brought about by the suggestion of a hypnotic operator. But aside from these people who find it so easy to relate events of the past lives, and so difficult to discern those of the present one, there are others who have psychic experiences that are not due to self-hypnosis, yet usually are interpreted as proofs of human reincarnation. In the case related of the lady who felt she had lived in the house and was familiar with all its details, it is unlikely she had ever visited the place while out of her body in sleep. It is more probable that, becoming partially lucid, the condition of rapport was established between herself and the astral counterpart of the house. She really psychometrized the house, and no doubt, if she had tried she could thus have followed the astral record of the house back to the time it was built, and witnessed many scenes in its history. In a similar manner, a psychometrist upon touching a pebble is able to see and feel its history and relate it as if he had been an eye-witness to the geological changes that brought the pebble to its present form and station. He does this through his ability sympathetically to vibrate to the records persisting in the astral substance associated with the object. He feels as if he had been right there at the time the event transpired, and unless familiar with the laws governing psychometry might very well believe he actually witnessed the occurrence in a previous life. In fact, it is quite natural to consider any psychic experience as an example of a revived memory. Things seen clairvoyantly or in sleep are not seen with the physical eyes, things heard clairaudiently are not heard with the physical ears, and things felt psychometrically are not felt with the physical sense of touch. They are perceived by the corresponding senses of the astral body. These perceptions are recognized by the unconscious mind, and may or may not rise up into the region of objective consciousness. In reality they exist in the unconscious mind precisely as does the memory of a physical experience. They are subject to all the laws of memory. To rise into objective consciousness there must be some association between the psychic experience and some thought already present in the objective mind, unless the person is in the subjective state as when hypnotized or under the control of a disembodied entity, in which case he is perceiving what the operator desires him to perceive. We do not remember past events except when there is a link between what is already present in the objective mind and what we remember. This link of association may be

very slight, but it is none the less present. Neither is a psychic experience recognized to have taken place except there is a similar link of association between it and what is already present in the objective mind. Unlike objective experiences, which are first recorded in objective consciousness and then imparting vibrations to the soul, reside there as memory, psychic experiences impart vibrations to the unconscious mind first. Later they may or may not, as the case may be, transmit motion to the physical brain in such a manner that the experiences are recognized objectively. If they do so, a psychic experience may be recognized almost at the instant it is experienced. On the other hand, the objective mind may be so occupied with other things that the experience resides in the unconscious a long time before there are lines of association between it and what is in the objective mind strong enough for it to be objectively recognized. But in any case, it first is memory. It is not to be wondered, then, that so frequently what is beheld or felt psychically should seem to be something remembered from the past. I have spoken only of psychometry in connection with physical things. But there is another form of psychometry that is quite common. Every person who has lived and died has left the record of his experiences in the astral substance associated with this planet. Even as similar positions of the planets in the birth charts of two living persons tend, if the persons are brought together, to establish a close rapport between them, so persons who have lived and died leave a vibratory record in the astral substance that readily is attracted by a living person who has a similar birth chart. That is, by the law of resonance, one is very apt to attract and form the conditions of rapport with the astral record of a person who in life had a similar birth chart. Most persons, not being sensitive enough, are unconscious of such experiences. But one partially or wholly lucid, under these conditions will undergo a semi-transfer of identity, and will live in memory the experiences that the person whose record is thus contacted actually had. They are the actual experiences of a person who lived and died, but they are not the experiences of the psychic in a former life. Further, the actual experiences of a person while out of the body during sleep reside as memories in the astral brain, and when some line of association is set up that causes some of them to be remembered they are often mistaken for experiences of a past life. During sleep, man’s consciousness resides in the astral body, and it is quite common for the astral body to leave the physical body and travel to such regions as its strongest desires attract it to. Thus those interested in certain lines of thought may be attracted during sleep to schools in the astral world where these subjects are taught. Usually these experiences are not remembered on waking, or are greatly distorted in their transmission through the physical brain, although proper training will enable them to be brought back more completely. But in physical life, when confronted with some fact or doctrine or experience, there may be a sudden feeling that it has been encountered before, and that it is all quite familiar. This may be true, but it was not in a past life. It was encountered while out of the body in sleep, in this one. In fact, comparison with the known conditions of the world in the past frequently proves that the knowledge or experience with which one feels thus familiar without having

contacted it physically in this life, could not possibly have been gained in a past life; for the factors involved are of too modern origin. The facilities for movement and perception are so much greater on the astral plane, that people usually meet there before meeting on the physical plane. Of course, such meetings are seldom remembered on waking. Yet when two persons meet in the physical there may be a feeling they have met before, and it is quite easy to jump to the conclusion that there was friendship or enmity in a past life. As a matter of fact, which a little psychoanalysis will often reveal, they have actually met on the astral plane during sleep. Geniuses and prodigies also are sometimes cited as indications of human reincarnation. But to one familiar with astrology the fact that they exhibit precocity or unusual ability cannot be related to previous human experiences of their own. They are related to previous human endeavors, it is true, but it is to those recorded in the astral substance surrounding the planet, and to disembodied human beings who have labored along the same lines. That this is the true interpretation, rather than the human reincarnation one, is evident in the fact that in the birth chart of genius those planetary positions are always most pronounced that indicate the ability to contact the inner plane, and draw directly from its records and its inhabitants. In such cases the planet Neptune is always prominent in the chart, giving the sensitiveness of nervous organization that enables them to contact the vibrations from the astral world. This sensitiveness to the astral world gives rise to the temperamental idiosyncrasies of such people. In their highest work they enter into a state of abstraction that partly shuts from their mind the external world. Thus, although they may not be conscious of the source of their inspiration, they come directly into contact with that portion of the astral world, and with discarnate entities, which are sympathetic with the work in hand. Aptitude for any branch of learning, whether genius is present or not, is indicated by the configurations of the planets in the birth chart. These configurations of the planets map the thought-cells in the astral form at birth. Such thought-cells have been formed by the experiences of the soul previous to birth in human form. They were formed because the original quality of the soul attracted it during the course of its evolution to these experiences, which are necessary to its development, that it may fulfill its own particular function in the cosmic structure. Because there is need of workmen of different types in universal construction, souls differ in original quality, and pass through different experiences. Some, like oaks, grow slowly and thrive in certain environments; others, like the fir, grow swiftly and rejoice in a different atmosphere. All must admit that the first human incarnation was determined by the original quality of the soul, plus the various experiences which constituted its need for expression when born into human life. To account for the later difference in souls, it is necessary to assume they differed in their first incarnation either in character or in opportunity, or that it is but a matter of more numerous incarnations. If it is but a matter of more numerous incarnations that causes the difference between people,

then we must believe all people are alike, except some are older than others, in which case both effort and karma become useless factors. But if people differed either in character or opportunity in their first human incarnation, then we have an example of a condition not caused by karma just such as karma was invented to explain. In any alternative, the introduction of the theory of karma is redundant. Neither does heredity alone—the heredity genes of modern science—explain the diverse mental, moral, and physical qualities of children of the same parents. The thoughts and feelings of the parents at the moment of union have a great influence upon the quality of the soul then attracted. A child born from a love union is very different from one born from a union of the same parents in which one at the time was actuated by inflamed passion and the other was filled with loathing and disgust. Such differences in children, as well as the contributing factors, are revealed by their birth charts, but it has nothing whatever to do with human reincarnation. Nor is the observation that certain types of intelligence and character recur at given intervals indicative of human reincarnation. One might as well say that all persons born between March 22nd and April 21st are reincarnated Romans, because they exhibit war-like tendencies. At regular intervals certain planetary configurations recur. The most perfect of these cycles is called the Naros. Thus about every 600 years the sun, moon, and naked-eye planets occupy the same relative positions. It is possible, then, for persons to be born with birth charts practically the same as others who lived 600 years before. Of course, the plane from which the mental forces are received, ruled by the precessional cycle during which the equinox is about 2,156 years in each sign, and the avenue into which the efforts will be directed, ruled by planetary sections of about 308 years, will be different. But in a general way, it is quite possible for characters and history apparently to repeat. Yet, if the same players do appear time after time on the stage of life to act the same parts, they have failed to profit by former mistakes and are making no progress. They are going round and round, like squirrels in a cage, without getting anywhere. It is from this wheel of material rebirth that the Oriental devotee seeks to free himself and enter nirvana, another realm in which there is no progress, and, most pleasing to the Oriental mind, no effort. But in all Nature, I defy anyone to point out one single instance of such stagnation. Eternal Progression is the anthem of creative life, applicable alike to material atoms, to human souls, to planets and starry systems, and to angelic hierarchies. All Nature moves in a spiral. The life-wave carries the soul irresistibly upward. It cannot stop, it cannot retrace its steps. Souls may appear to be going backward, even as planets appear to retrograde, but when viewed from a greater height, neither soul nor planet in reality is retrogressive. The utmost that might be accomplished toward thwarting Nature’s purpose of eternal progression would be through defiance of her laws to bring about self-destruction. Such, according to an old tradition, is the fate of self-willed black magicians. Nature’s capacity is not so limited that she need force man back again to earth for

experience. Nor need she pass all souls through the same experiences, nor give one soul the same experience again. Her resources are boundless, and she ever seeks variety in her expression. No two souls are being fitted for the same place in cosmic work, and as a consequence no two souls have exactly the same experience. To one who has the eye to see Nature about him, how clearly she strives for diversity! Now there is a peculiar thing about those who believe they remember their former lives. Ninety-nine percent of them, at least, remember when they were celebrities of some sort. Apparently numerous incarnations have helped them not at all; for they are now mediocre. Indeed, they seem to have retrogressed. I have met reincarnated Napoleons who knew nothing of military tactics. I have met great philosophers of the past who in the present life are confined in thought to the narrowest sectarianism. Those who were once high priests of Egypt, now know nothing of the ancient mysteries. An authoress of considerable note remembers when she was Mary Magdalene, but is quite ignorant of certain customs of the time, and in a later book expresses doubt if there ever was such a person as Jesus. Another peculiar thing about these revived memories is that a soul in reincarnating seems capable of much division. The general favorites are: Napoleon, Joan of Arc, Daniel of lion den fame, and Alexander the Great. There are others almost as popular, but in almost any community of size where reincarnation is much taught, there will be found one or more of each of these. Several of each walk the streets of Los Angeles. I believe there are two distinct reasons why usually, though not always, past incarnations that are remembered are those of important personages. The first reason is egotism combined with autosuggestion. In all of us is the latent desire to be heroic. We desire to be someone of note. In remembering past incarnations a person is in a psychic condition, and the unconscious desire to be someone great acts as a suggestion to the imagination, which fulfills the expectation by bringing into consciousness such apparent memories. The same factors operate in the case of the more ignorant and less progressive spirit mediums, who feel sure they are controlled only by great personages, or even by the Master Jesus Himself. The other reason is that those who have been notable persons in the past have had potent minds or have lived strenuous lives, and thus have left a more powerful record in the astral substance surrounding the planet. The vibrations they have left are therefore more easily contacted, and it is quite natural that a person who is partially lucid should get into rapport with these astral records of notable persons and thus remember them, rather than that they should contact the records left by less potent people. I have watched with considerable interest the kindly effort of reincarnationist friends to read my own past lives. On one occasion, when I had been studying Egyptian matters, and felt I had contacted Egyptian teachers, I was given much information concerning my Egyptian incarnations. On another occasion, after studying along an entirely different line, I was told of incarnations that seemed to dovetail with the

nature of my researches. Other lines of thought on my part brought to light other incarnations. Except in Egyptian matters, in which they know there is a permanent interest, my friends were unaware on these occasions what I had been studying. Apart from the fact that some of these various incarnations overlap, thus making some of them at least impossible, I have reason to believe that my studies had attracted to me records, and also entities, and that these well intentioned friends had given me a psychometric reading of what I had attracted. Having now, I trust, shown that the various evidences put forward as proof of human reincarnation are in reality misinterpretations of psychic phenomena and thus capable of a better explanation, it is time to inquire how and why the doctrine came to be so widely accepted. Certainly it is not an occult doctrine, for occult doctrines and esoteric teachings in the past were reserved for the initiated few. The seething masses were ever fed the husks of truth. And about human reincarnation there has been no secrecy at any time. It was proclaimed from the housetops. It is a sacerdotal dogma. As such it was put forward by the priesthood of the Orient for the very same purpose that other dogmas have been foisted upon the public by the priesthood of the West. This is not a tirade against the teaching of any great soul or Master, but merely a rehearsal of the usual fate of a truly spiritual doctrine. The teaching is given out by some inspired teacher as a message then most needful. It attracts a following and gains in impetus. But as its influence spreads it attracts to it a dominant priesthood, or is appropriated by the priesthood already in power. The priesthood have ever held it to be their prerogative to be the custodians of the mysteries. And for a time they may be unselfish in their enthusiasm. But the time comes when they or their descendants find the temporal power and advantage of their position is of greater importance to them than keeping their doctrines pure. Consequently, to keep in power and to obtain subservience from the masses, such dogmas are formulated and incorporated into their creeds as they think will best serve this end. Finally, the real spiritual ideas are lost to the priesthood, and the whole religious system becomes a machine to further their own material ambitions. Of course, people under the yoke of oppression and surrounded by injustice, have a tendency to rebel. So it becomes the aim of the priesthood to formulate and teach some doctrine that will make the populace content in their misery. One common device to this end is the teaching that the priest is the sole interpreter of the divine will, and that the ruling power—usually hand in glove with the priesthood—is appointed by Deity, and therefore to rebel against him is to rebel against Deity. In Japan, the Mikado is a direct descendant from the sun, and his word is the word of Deity. The chief hierophant of the Buddhist Church, the Taley Lama, is said to be a reincarnation of Buddha. He is, therefore, quite as infallible as the Pope in Rome. We in the West also have the divine right of kings to rule, and “the King can do no wrong.” These doctrines when believed by the populace make it possible for king and priest to live in luxury, while the people live in abject poverty. More potent still as a doctrine to keep the populace in subjugation, is the teaching that

obedience to priest and ruling authority will bring rewards after death, and that rebellion against them, will bring after death punishment. The Japanese soldier fights fearlessly and dies willingly for his ruler, because he believes that such a death brings the greatest possible rewards in the “beyond.” Moslemism carries this idea to its psychological climax. It pictures alluring females, pillage and rich plunder, ease and pleasure, for the brave soldier who gives his life for his faith—that his ruler may live in luxury and power. That which the ruler has in this life is promised as a reward after death to those who faithfully serve him here. In Christendom there has been injected into one of the finest teachings ever given to man an element that appeals to the most selfish instincts. We have here, instead of the original many mansions in “my Father’s home,” a heaven of gold and power and music as a reward for those who obey priestly dictates. And for those who deny the priestly interpretation we have the burning pits of hell. But, in addition, we also have another dogma resting on no greater authority likewise than its appeal as a psychological factor. It is vicarious atonement. It is the alluring appeal used by confidence men the world over: to get something for nothing. “Believe and be saved,” instead of “do and be saved.” In the West every step civilization has taken has been opposed by the priesthood. Realizing that every discovery of science is a blow to their power, for an enlightened people will not stand oppression, they have done their utmost to impede progress. Thus it is that even today many scientific facts are loudly denounced, because they conflict with religious dogmas. Death bed conversions still promise salvation; and still the priesthood reap a rich material reward from those who would buy their way into heaven. Yet, for keeping a populace servile and preventing discontent and insurrection, no other doctrine ever formulated has been so successful as the dogma of karma and human reincarnation. The Caste System is the natural and obvious result of a belief in human reincarnation. Thus it is said in reincarnation countries that woman incurs the penalty of being born into female form because of sins previously committed, otherwise she had been born a man. And to treat a woman with respect is to interfere with karma and consequently be in danger of creating bad karma for oneself. So strong is this feeling, that in some places a man will not rescue his mother from drowning if to do so he must touch her. Karma permits him to extend a pole to her if one be handy; otherwise, she must drown. Those born in the highest caste are supposed to have lived extraordinarily good lives to be thus rewarded, and so have a right to lord it over the next lower caste. Those born in the lower castes are supposed to have committed grave offenses in past lives, and so merit all the misery they endure. Thus it would be as unjust to alleviate their suffering as it would be to permit a criminal to escape the sentence imposed on him by legal authority. Furthermore, the lower castes, believing their sufferings but their just dues, permit the upper castes to prey upon and oppress them; for to retaliate

would make more evil karma. Of course the priests, as sole interpreters of the Deific will, retain the authority to say just what actions incur good karma and just what actions incur evil karma. Consequently, by teaching that evil karma results from the actions they oppose, and that good karma results from the actions they commend, they have a lever by which they can cause the populace at all times to do their will. It is true that ideas reincarnate. In this sense reincarnation is a fact; but human reincarnation is an inversion of this reality. The thought of some man of faith and vision is contacted by other men who carry out the original idea even though the one who first thought it has passed on. Great ideas thus reincarnate time after time. Further, a Hermetic tradition holds that there are certain exceptions that prove the rule. Still-born children and congenital idiots, it is taught, having actually never fully incarnated in human form, may reincarnate. Karma, too, has an actual part to play in existence; but in a very different manner from that taught by human reincarnationists. These base their doctrine on two ideas that are fast becoming obsolete in all civilized countries. One is the old Jewish code of an eye for an eye and a tooth for a tooth. Criminal punishment, to be sure, up to the present time the world over, has been based largely upon vengeance. Because the criminal had violated a man-made code, it was proposed to make him suffer. A few hundred years ago in the most advanced countries even a petty theft was punished with long imprisonment or death. Later it was recognized that the punishment should be commensurate with the seriousness of the crime. And this seems to be the idea of the reincarnationists as applied to karma. But it is fast coming to be recognized that people commit crimes, and that people sin, for one reason only, and that is through ignorance. Had the criminal a full realization of the manner in which his acts against society react on his own character, had he the vision to see the full consequence of his misdirected energy, he would commit no crime. In fact, crime more often than not arises from the entirely false notion that one person may truly gain at the expense of another. Otherwise it arises through lack of self control, which again is ignorance; the ignorance of how properly to control the thoughts and actions. Society is beginning to recognize this, and as a result we hear less about punishment. The idea of vengeance, or even of payment to society for transgressions, is gradually being abandoned and in its place we hear more about reeducation. Instead of punishing criminals, of getting even with them, they are merely restrained, and this for the protection of society. When it is deemed they no longer are a menace to society, that they have been reeducated to a point where they will not endanger others, it is more and more the practice to parole or pardon them. Neither do I find Nature seeking vengeance. Those who transgress her laws, it is true, suffer. But when they gain sufficient insight that they obey her laws, suffering no longer serves a purpose. Primitive man no doubt suffered with the cold, but when he learned how to start and maintain a fire his need to suffer with the cold was less; for he

had learned how to adapt himself to an environmental influence. So also, now that man has arrived at the stage of his evolution where efforts for the welfare of others are the prime necessity for further progress, such efforts adapting him to present and future environmental influence, he needs no further punishment for transgression. Instead, he needs to be taught the advantage of working persistently for the advancement of all. The other obsolete idea is that the important adjustments in Nature are the result of the intervention of superphysical intelligences. It was once thought that volcanoes only erupted when the god in the mountain was angry. And now we have the Lords of Karma who seem to be the administrators of karmic law, much as Jehovah was once envisioned on a throne meting out justice here and granting favors there. There is, as I said, some truth in the idea of karma; for every act and every thought adds energy to the astral body, and these energies, both here and hereafter, determine the environment and events attracted. Furthermore, every act and every thought are recorded in the astral substance about the planet. At death the soul passes through this thought world of its own creation, faces these records, and passes judgment on its own acts. Unless it has built up, by a refined life and unselfish endeavor while still on earth, a dominant spiritual vibratory rate, it will be compelled, through the law of resonance, which supplants gravitation, to live on lower astral levels until by appropriate thoughts and acts it has spiritualized its dominant vibration. Then it will move to a higher inner-plane level. Karma, it will thus be seen, is really the influence of the thought-cells within the finer form as these have been organized by the mental attitude toward experiences. It has no power to force the human soul back to a life upon the earth. Fearing that the truth about these things may be learned by the people, and thus upset priestly assumption to knowledge by revealing a conscious progressive life after death instead of either human reincarnation or a dreamy and purposeless nirvana, the priesthood of the East have endeavored to discourage investigation by formulating the doctrine of “shells,” warning against elementaries, and attributing all communications from loved ones who have passed on to depraved earth-bound spirits. In the West, that their pretensions to knowledge might not be shown to rest on ignorance, the priesthood have quite as strenuously opposed investigation of the life after physical death, attributing all communications from the “beyond” to devils. As a further example of priestly machination, we learn from The Inner Life, by Leadbeater, that the head of the Eastern hierarchy is one of the few remaining Lords of the Flame who came down from Venus nearly eighteen million years ago, and that the two masters who inaugurated the T. S. will become the temporal as well as the spiritual leaders of the Sixth root race. It is plain what power would be placed in the hands of the priests, were these doctrines widely accepted. And from the effort made to pave the way I should not be surprised if an attempt soon were made to palm off on the West a fake avatar (this was written and published December, 1917). For earnest Theosophical students the world over I have the utmost love and respect.

But this Eastern hierarchy proclaims that the one thing that the West most needs is the teaching of reincarnation and karma. Yet such a belief devitalizes effort and causes social evils to be considered as just and inevitable. Instead, it seems to me, the West and East alike need the teaching that where man wills, the gods themselves are powerless. Inharmonies of some kind will exist as long as the planets form inharmonious aspects, but the discord need not manifest in its present manner. By wise education abolish the injustice of man to man, by wise attention to hygiene, dispose of sickness, do away with the evils of poverty and wealth, and Fate and Karma, aided by all the planets in the sky, are powerless to reproduce them. We need no teaching of servility to evil and injustice. What is needed is the teaching of man’s divine birthright. Heartsick, I have listened to professed teachers of occultism seriously inform their classes that owing to present world conditions, it would be impossible for them to develop their inner faculties in this life, and that all they could hope to do would be to try to bring back a consciousness in the next, that would spur them to such effort. What an incentive for souls after death to linger about the earth, bound to it by desire and the false hope of reincarnating! I have known promising occultists whose inner consciousness and soul faculties were already partly awakened, to be discouraged by such advice and cease making an effort. People come to our classroom in ill health, and boast they are making no effort to cure their infirmities, because to do so would be to interfere with their karma. And the one thing that causes us more correspondence than any other in the mail-order part of our work is the idea so many people have, that their hard lot in life is due to a just karma, and either that it is not worthwhile trying to change conditions, or that it would not be right to overcome their wretchedness. I know hundreds of people personally and through correspondence, whom the dogmas of karma and human reincarnation have unfitted for useful and efficient lives through inducing negativeness and stifling effort. Here in the West we have made greater strides in civilization, because we have been able to free ourselves more fully from priestly dogmas. But in the East the dogmas of karma and human reincarnation have such a hold on the people that they have sunk into physical and mental apathy. The condition of the people where these dogmas are accepted proves this to be true. I have shown, I believe, that all the so-called proofs of human reincarnation rest upon misinterpretations of psychic phenomena. I have indicated the source of its origin to be a crafty priesthood; who continue to use it as their most effective means of keeping in power and commanding servility from the populace. It blights the hope of a conscious spiritual life by teaching that the earth is the only place where experience may be had, and that the ultimate haven is nirvana. This is essentially a materialistic doctrine, for it narrows the mind to earthly things. It makes universal brotherhood impossible because it teaches each is already receiving his just dues. Thus it quenches the unselfish impulses of the soul to assist others. The soul sinks in despair at the thought of innumerable births to come amid all the sordid surroundings of earthly life. It is a dogma that stifles initiative, makes for servility to

tyrants, is materialistic, and in my opinion, the most pernicious doctrine ever accepted by a human mind. Human reincarnation is an orthodox teaching of the Orient. Because of modern discoveries, no one any longer believes in the other ideas about Nature held by those who lived in the period when the orthodox beliefs of both East and West were formulated. The workings of God’s Great Evolutionary Plan as observed in the operations of Nature, and the Universal Moral Code, are explained in Course 19, Organic Alehemy.

The Ritual of Egyptian Initiation

Chapter 9 The Ritual of Egyptian Initiation THE Western World is fast becoming aware that beneath the allegories and unconvincing verbiage of the sacred books there lies concealed a primitive secret doctrine, that behind apparently meaningless religious usages and pious jugglery there is a substance of sound psychological practice, that even outside the consecrated precincts of the Church—notably in Freemasonry and kindred fraternities—there are rites and ceremonies which convey by their symbolism fragments of knowledge concerning the history and destiny of the soul. Convinced of this, many worthy students are now endeavoring to raise the veil that so long has shrouded the mysteries of antiquity, hoping to solve the sacred allegories and correctly to interpret the symbolism of modern fraternities. To assist these in their research, I here propose to describe in detail the various steps, explaining the esoteric significance of each, of the ritual of initiation as conducted anciently in Egypt. Not that the ceremonies and elaborate rites of the Samothracian Mysteries, those of Eleusis and Bacchus in Greece, and the Saturnalia of Rome, as well as the ritual of modern Freemasons, lack in mystical significance do I select Egypt, but because without exception these latter derived their procedure from the Mysteries of Ancient Egypt. Thus by interpreting these rites at their common source, even though they have been sometimes obscured by later transformations, we shall be able to perceive the fundamental concepts that underlie them all. In this work we are fortunate in having a treatise, not entirely inaccessible to modern readers, that gives a detailed description of the Egyptian Mysteries. Iamblichus, a noted scholar and Neo-Platonist who lived in the first half of the fourth century, wrote a work upon the Egyptian Mysteries in which he portrays the principal steps and trials imposed upon the candidate during initiation. This description was translated into the French by P. Christian, and has been drawn upon freely for information by the more eminent students of the tarot, as it contains a complete description of the Egyptian tarot. In 1901 it was translated from French into English by my good friend Genevieve Stebbins, who has given me permission to make use of her translation in this lesson and in Course 6, The Sacred Tarot. I, therefore, shall follow accurately the trials to which the Egyptian candidate for initiation was subjected, as described by Iamblichus, and shall endeavor at each step

also to explain what originally was intended to be conveyed to the mind of the candidate. Such trials in some form, handed down from this remote period, persist today, as witnessed by the hazing of newcomers at school, and the riding of the goat in our lodges. But why should tests of fitness for initiation be called riding the goat? This revolves about the significance of the five-pointed star which from antiquity has been employed as the symbol of man. The star placed with one point up has the significance of intelligence ruling the four elementary kingdoms, reason dominating the instincts of the flesh. It is thus the Grecian Hygeia, used by the Pythagoreans as the symbol of health. Now, in the zodiac the head of man, organ of intelligence, is ruled by Aries, pictured among the constellations as the Ram. In sacred works, consequently, to designate that the creative forces are directed by intelligence, it is common to refer to this circumstance as the lamb, and is so mentioned by St. John. The five-pointed star when inverted, however, signifies man standing on his head; reason dominated by lust, passion, and selfishness; and is thus emblematical of chaos, the pit, black magic, and the devil. Zodiacally the home sign of Saturn, the origin of our Satan, is Capricorn, pictured in the firmament by a goat. The goat, whose beard forms the downward point, whose ears form the two lateral points and whose horns form the two upward points of a five-pointed star, therefore, as well as the inverted five-pointed star, is a symbol of black magic and evil. St. John refers to this inverted star as a falling star named wormwood. It will also now be apparent why the separation of the good and the evil should be referred to in the Scripture as dividing the sheep from the goats. The goat is the symbol of evil, and riding the goat signifies that temptations have been vanquished, the devil overcome, and the animal instincts sublimated into spiritual assets. In the course of initiation, past or present, the candidate comes into the possession of new knowledge and new powers that alike are capable of either use or abuse, the proper application of which requires a high moral standard. To become master of the occult sciences, which ancient religious law forbade to be placed in writing, requires a strong intellect. The practice of white magic demands fortitude, persistence, self-confidence, and courage. Therefore, to prove the candidate’s mental, moral, and physical fitness to receive the Hermetic Secret Doctrine, the strength of these qualities were, and are, subjected to test. The primary object of all ancient Mysteries, however, and by far the most important use of the initiatory ritual, was to impress indelibly upon the mirror of his consciousness, by means of never-to-be-forgotten experiences, the past history, present opportunities, and future destiny of the soul. During the course of his travail there was also often another result attained. The stimulus received by his psychic faculties frequently opened the senses of the soul to visions of transcendental realms, and awakened the dormant powers of his divine self to new potency. It is true that in some of the Mysteries the birth, crucifixion, interment, and resurrection of the sun were celebrated. But the initiate recognized in the sun’s

annual pilgrimage a direct analogy to the experiences of the soul in its cyclic journey. Likewise, in some, certain experiences of the soul were given preeminence. Thus the ecstatic reunion of the soul with its divine source gave rise to the Bacchic frenzies; the orgies originally representing the reunion of separated souls, the wine being emblematical of the mixture of masculine and feminine magnetism. Now it is common knowledge that the classic nations, as well as other people of antiquity, believed in the doctrine that the soul once existed in a spiritual state of Edenic purity, was tempted to undergo involution into material form for the sake of experience, and must ultimately win its way back to paradisiacal bliss. While recognizing that sex symbols were a prominent feature in the Mysteries, and that sex doctrines were an important revelation, yet most commentors have preferred to omit them, either through ignorance of their true function, or for fear of shocking the modern sense of propriety. These sex doctrines of the ancient Mysteries are not what is currently termed sex practices, being neither devoted to sex magic nor to celibacy. They are doctrines of the true and pure relationship of marriage, such as today would be approved by our most eminent physicians and psychologists. All life and activity being the result of polarity, the history and the mission of the soul can only be comprehended in association with its sexual activities. Now the ancient Secret Doctrine is very emphatic that in the beginning the ego is androgynous. After its differentiation, corresponding to birth, as it involves down from the celestial realm to the highest state of the spiritual world it develops a soul sphere—a sphere of consciousness organized in celestial substance. But to contact still coarser substance such as spiritual substance, astral substance, and physical substance, these energies become polarized into two separate channels of flow, into two organizations of consciousness, into two souls. This is the separation of the Twin Souls; who are over-shadowed and energized by one ego, yet each develops individual consciousness. This separation is beautifully described in the Bible as Eve taken from the original Adam, who had been created in the image of God: “Male and Female created he them.” Yet after the descent into material conditions and partaking of the evolutionary tree—gaining a knowledge of good and evil—to become as gods, as the Bible states it, they must also partake of the Tree of Life. This tree of life is the reunion of the separated male and female souls. This is portrayed in the Greek ritual as Dionysus, slain and dismembered, after which the parts are collected and reunited in a new birth. In Egypt, Osiris is portrayed as murdered and the fourteen dismembered parts (each soul possessing a septenary constitution) sent floating down the Nile (the current of involutionary life) finally to be cast upon the muddy banks of the Delta (the material world). But faithful Isis (Nature) gathers together these fragments and breathing upon them the breath of life they become reunited and Osiris is born anew, never again to die. These allegories symbolically picture the drama of the soul’s descent from the celestial state, the separation of twin souls in the highest realm of the spiritual world, who after a time Nature again brings together, breathes upon them the breath of love, uniting them,

and by their united strength they become immortal. Now, in the description of the trials with which Iamblichus has furnished us, the Sphinx of Gizeh served as the entrance to subterranean vaults in which the initiation was conducted. From between the forward limbs corridors closed by a secret door ran to crypts beneath the Great Pyramid. As in modern fraternities, before the candidate was admitted to participate in the trials he must be selected by unanimous vote. Then he must give himself unreservedly into the hands of his guides and place implicit confidence in them, obeying their commands without asking questions. If we bear in mind that the whole ritual symbolically depicts the cycle of the soul, we perceive that this represents the faith that the soul should have in the wisdom and beneficence of Deity, and the obedience it should manifest to Nature’s laws. The ego is called from an undifferentiated state by the unanimous demand for souls to be fitted for specific work in the cosmic scheme of things. During the earlier portion of their initiation into the mysteries of life, these souls do not know the why or wherefore of the suffering they endure; but if they place implicit faith in the guidance of their spiritual tendencies, at last they will see the light shine through the darkness, and following this, will be led into the glorious sunshine of Self-Conscious Immortality. At a distance from the Sphinx the neophyte’s eyes are bandaged, and he is led to its foot an unknown distance, where a door of bronze opens to admit him and then closes without noise. Bronze is an alloy of tin, ruled by Jupiter, and copper, ruled by Venus. Venus is the planet of love, and Jupiter in addition to being the planet of beneficence, through his rulership of the sign Sagittarius, the sign of the higher mind, is in one of his aspects considered the planet of wisdom. Bronze, therefore, represents not only a union of a male and a female potency, but also a fusion of love and wisdom. Now, the bandaged eyes of the neophyte represent the unconscious condition of the pure, diffusive spirit before its differentiation as an ego. The journey of the neophyte to the foot of the Sphinx represents the indrawing of this spirit potency to the celestial matrix of the ego’s angelic parents. Its projection on the toilsome journey of involution and evolution, through the intense vibrations of wisdom and love of its angelic progenitors, is signified by the neophyte silently passing through the door of bronze. The Sphinx, into which the neophyte enters, is a synthetic representation of all the energies in the zodiac, being composed in its unconventionalized form of the emblems of the four quadrants of the heavens—a lion, an eagle, a man, and a bull. It thus symbolizes a cycle, and because time is measured by the sun’s passage through this cycle, it also signifies the passage of time. For the ego time was not prior to its differentiation. Next, the neophyte is led down a spiral stairway of 22 steps and through a second bronze door which when closed so harmonizes with the wall of the circular chamber into which it opens as to be undetectable. He is halted upon the verge of an abyss and commanded to cross his arms upon his breast and remain motionless. In the heavens,

the solstitial colure and the equinoctial colure make a cross, the original of the swastika cross. This heavenly cross, due to the revolution of the earth on its axis, apparently moves around the heavens each day from east to west, and due to the procession of the equinoxes moves through the constellations also from east to west, though slowly, and is thus symbolized by the swastika with its points turned to the left, this being the emblem of evolution. The swastika with its points turned to the right is the emblem of involution. The spiral stairway of 22 steps symbolizes the involutionary descent through the embryonic celestial state of the seraphs, the door being the passage into the paradisiacal worlds of the cherubs, where for the first time vibrations of love and wisdom, represented by the door of bronze, begin to disturb the tranquil innocence of the ego. Twenty-two steps are emblematical of the zodiacal circle of 12 signs and the chain of 10 planets which exert their influence upon the soul, and upon all Nature, throughout all states, from the highest to the lowest. The soul’s spiral pathway through each plane of existence is thus influenced by them. The candidate’s crossed arms signify progress. The candidate now halted upon the abyss, represents that state in which a rib was being removed from Adam for the creation of Eve. The abyss represents the grosser worlds into which the ego cannot descend; upon which it directly can have no influence. Its vibrations are too fine to affect substance coarser than that of the paradisiacal world, or upper realm of spirit, represented by the circular chamber in which the neophyte now stands. But during its descent through the seraphic realms it has evolved a soul sphere, or organization of consciousness, containing both male and female potencies. That it may transmit motion to grosser substance, this soul sphere polarizes its motion and divides into two organizations of consciousness, into two souls related to each other as male and female; the Adam and Eve of each deific ego. While the candidate stands motionless upon the verge of the abyss, the two guardians who have accompanied him take from an altar, and dress in, white linen robes. One wears a girdle of silver and a mask representing the head of a bull, the other wears a belt of gold and a mask representing a lion’s head. The robes of white symbolize purity, of linen, typify strength. Gold is sacred to the sun, and the lion’s head is the sign Leo in which the sun exerts its greatest power. Silver is sacred to the moon, and the sign where the moon has its best influence is Taurus, symbolized by the head of the bull. Thus do the two guardians, in a most spectacular manner, represent the masculine and feminine portions of the ego’s soul sphere. The Thesmothete, as the guardian is called, representing Pi-Rhe, genius of the sun, stands at the neophyte’s right, while the Thesmothete dressed as Pi-Ish, genius of the moon, stands at his left. Suddenly, with a great noise, a trap door descends in front of the neophyte, and at the same time the bandage is snatched from his eyes and he beholds the two figures, one on either side. Standing thus he represents the ego at the moment of parturition when the twin souls are born. The shock of their separation is denoted by the noise, and as Adam and Eve they stand by his side.

Then, from out of the abyss, only half of its body visible, rises a horrible mechanical spectre holding in its hands a huge scythe which, barely missing him, sweeps past the neophyte’s neck seven times. This spectre is the symbol of death. The scythe represents the changes which time brings. Only the upper half of the spectre is visible, to designate that the higher qualities of the soul alone survive the changes of time. The seven sweeps of the scythe, weapon of death, indicate that the soul both in involution and in evolution passes through conditions ruled by each of the seven planets. Now, according to kabalistical doctrine, before the creation of the universe there existed the all-diffusive spirit, called Ain Soph Aur. From this the universe came into manifestation by means of ten emanations, the first of which, called Kether, or crown, signifies motion, and corresponds in human affairs to the ego. The next two emanations are Chocmah and Binah, wisdom and intelligence, which involve the idea of polarity and correspond to the positive and negative souls at the moment of their separation. From this godhead, Kether, Chocmah, and Binah, the universe evolves by means of seven other emanations, or impulses; and according to the law of correspondences, the soul also builds its microcosmic universe about itself by similar means, the seven-fold constitution of man being evolved, as was indicated, by passing through environmental influences ruled by each of the seven planets, a circumstance symbolized by the seven sweeps of the death-dealing scythe, evolution being accomplished only after the separation of the souls, by means of successive lives and deaths. After the enactment of this drama, the Thesmothetes lead the neophyte to the door of a small dark tunnel, giving him a lamp with which to light his way. The lamp represents the inner promptings of the ego which if listened to will direct the soul aright. He is now left to his own devices to indicate that the twin souls each go their separate ways. The tunnel is so small that to enter it he must proceed on hands and knees, and to indicate that once the cycle of necessity has been entered there is no return except through following out Nature’s plan, the door immediately shuts behind him. This tunnel dips more and more downward as he follows it until finally it ends abruptly at the brink of a crater formed like an inverted cone. The tunnel symbolizes the descent of the soul through the spiritual realm, and the inverted cone, the sides of which are polished to reflect the light of his lamp even as in the astral world the astral light is seen, represents the astral world. Down the side of this cone he observes an iron ladder of 78 rungs, and finding no other method of advance open, he descends it. At the bottom of the ladder, he observes when he arrives there, a yawning well. Therefore, to find a way out he starts to ascend, looking carefully for a means of egress. Climbing seven steps upward he notices a crevice in the rocks just large enough to admit his body, and through this he squeezes, to find himself at the foot of an ascending spiral stairway. The ladder is of iron to indicate that after leaving the spiritual realm the soul has entered a realm of force, a realm where animal tendencies as well as those higher are present, where the planet Mars has full sway. To indicate that during this period of its

journey the soul is only a rudimental form, at no time can the neophyte assume the upright position, the position of the truly human. The 78 rungs of the astral ladder represent the influences that exert their power over the descending soul: the 12 zodiacal signs, the 10 planets, the 12 mundane houses and the denizens of the 4 astral kingdoms, the 36 decanates of the zodiac, and the 4 quadrants of the zodiacal circle. The bottom rung of the ladder represents that point where the involving soul can go no lower, the point where it contacts the mineral realm and first incarnates in objective form. The 7 upward steps represent the 7 states of its evolution from mineral to man. In this seventh state the soul has behind it those experiences which have given it a complex astral organization, which enables it to be attracted to a human mother. The travail at its birth into human form is represented by the neophyte when he painfully squeezes through the narrow cleft in the rocks. Now, from the beginning of its cyclic journey until it is born as a human being there are just 108 steps—22 prior to the separation of the male soul from the female soul, 78 involutionary steps through the astral realm, 7 steps from mineral to man, and an 8th step representing birth into the human form, symbolized by passing through the crevice in the rock. These 108 steps correspond to the 108 tablets of the more complete Egyptian tarot. The set of 78 cards commonly known constitute the exoteric set such as was revealed to all who succeeded in passing the trials here described. But initiates know that at an advanced stage, after undergoing soul purification, and being admitted to the rites of the inner sanctuary, the neophyte was instructed in the use of an esoteric set, consisting of 22 Astro-Masonic symbols, and that at a still higher point in initiation there was revealed to him a septenary of Kabalistical Pictographs, sealed with an 8th, thus constituting in all 108 tablets, completing the Deific number 9 (1+8=9). Now, for all ordinary purposes the exoteric set of 78 tablets, which constitutes the common Egyptian tarot, is quite adequate. These are reproduced in Brotherhood of Light tarot cards. And here also, I believe, I should designate where the tablets of the esoteric set are accurately described. In ancient times these were kept most secret, but that they might not be lost to coming generations, they have been fully described and commented on in a book unfortunately now out of print, but which is possessed by many students throughout the world. This book is Light of Egypt, Vol. No. II, by T.H. Burgoyne. It presents this ancient esoteric set under the caption THE TABLETS OF AETH. The first 22 are the Astro-Masonic symbols referred to. Next is given a vision of the 10 great kabalistical powers, or angels, of the universe. The first 7 of these, as given under, VISION, are the 7 Kabalistical Pictographs referred to. But that this esoteric set may also be used separately as explanatory both of the kabala and of the 33 degrees of Freemasonry, there is added an eighth, ninth, and tenth pictograph, which were not included in the complete Egyptian set of 108 tablets. The seal, which is the seal of the earth, however, is given, a seal that is dual yet is one, the obverse and reverse view being represented on one tablet. After the neophyte has passed through the cleft, symbolizing his expulsion into the world of human activities through the sacred yoni, he ascends the spiral stairway of

22 steps and halts before the entrance to the sanctuary. These 22 steps, symbolical of the influence upon human life of the 12 signs and 10 planets, signify his experiences under their influence from birth to the time that he seeks occult initiation. A grating of bronze—symbol of love and wisdom—bars his progress, but a magus, called a Pastophore, opens the gate and welcomes him in. Thus always is there a master ready to assist and instruct the neophyte who, in love and in devotion to sacred science, has successfully passed the early ordeals. The neophyte now finds himself in a long gallery sustained by sculptured caryatides representing 24 sphinxes, 12 on either side. In each space between two sphinxes the wall is covered with a frescoed painting, these 22 pictures being lighted by a line of 11 lamps that extends between the two rows of figures. A sphinx, representing the four quadrants of heaven, symbolizes any cycle of time, and as here arranged they designate the 24 hours of the day, as well as the 24 elders of the Apocalypse. The 22 frescoed paintings picture the 22 Major Arcana of the tarot, the symbolism of which at this time is explained to the neophyte and by him committed to memory. The eleven lamps are crystal sphinxes in each of which burns an asbestos wick at the surface of a sacred oil, each lamp being supported by a bronze tripod. The flame of the lamp represents the ego, a living, brilliant, changeless spark of Deity. The asbestos wick which ever feeds the flame yet is never consumed, represents the immortal soul feeding the ego with the results of its experiences. These experiences, gained through cycles of time as symbolized by the form of the sphinx, and in objective realms as indicated by the crystalline structure of the lamp, are typified by the oil. The transparent quality of the lamp suggests that matter offers no barrier to the sight of the initiate. The tripod, upon which the lamp rests, an alloy of a positive and a negative metal, presents the symbolic aspect of two interlaced trines. The negative trine symbolizes involution, and the positive trine evolution, together constituting the support of the soul and making possible its conscious immortal existence. One of the lamps is set slightly apart from the other ten and represents the final synthesis of the others, symbolizing also the point from which the neophyte departs to undergo further perils. The 22 frescoed pictures each correspond to one of the 12 zodiacal signs or 10 planets and constitute an esoteric interpretation of their attributes and functions. The 22nd picture corresponds to the unknown; but each of the other 21 correspond either to one of man’s seven physical senses, to one of his seven psychic senses, or to one section of his seven-fold constitution. Each is also related to one of the 21 branches of occult science that the neophyte is called upon to master before he can aspire to adeptship. Taken as a whole—as shown in detail in Course 6, The Sacred Tarot—they constitute a science of the will and an absolute religious doctrine, and each corresponds to a definite step in the neophyte’s occult advancement. The 10 lamps represent the numerical decade as well as the ten emanations of the Sephiroth of the Kabala, and together with the 22 pictured Major Arcana point to the 32 paths of wisdom. With the final lamp, or 33rd symbol, they

constitute the exoteric view of the same set of universal principles the esoteric side of which is set forth in the 33 TABLETS OF AETH previously mentioned. They, therefore, represent the original ideas from which the 33 chapters of the kabalistical book, Sephir Yetzirah, and the 33 degrees of modern Freemasonry, were derived. The neophyte is permitted to remain in this Gallery of the Arcanum under the instruction of his master until he has thoroughly familiarized himself with all the symbols and their interpretations. This symbolizes all that he may hope to attain from the physical world. To progress farther on the path, the soul must temporarily leave the physical world and soar into other realms where ascended souls will conduct its initiation on the inner planes. To reach the spiritual plane, either while still connected with the physical body or after death, the soul must pass through the four kingdoms of the astral world. To symbolize this journey, the neophyte leaves the Gallery of the Arcana. First, to represent his travel through the realm of the gnomes he passes through a tunnel. At the end of this tunnel, to represent the realm of salamanders, he is confronted with a roaring fire through which he must go if he would not retreat. This fire is really not so great as it at first appears, and he passes through it without injury, but no sooner has he passed it than it is replenished by unseen hands to make his return impossible. Thus he realizes an important truth; that in occultism he who places his hand to the plow and then turns back is lost. Next, as representing the influence of the undines, he is compelled to wade through a stagnant lake the water of which rises to his chin, but by going on tiptoe he manages to reach the opposite shore, and climbs dripping and cold upon a platform which he sees in front of a closed door. This door is of bronze, and is divided laterally by a column on which is sculptured the head of a lion having in its mouth a ring figuring a serpent biting its own tail. The ring in the form of a serpent symbolizes eternity, and the lion symbolizes courage. Courage, therefore, he is made aware, should sustain his efforts throughout eternity. To open the door he grasps the ring, and as it resists he uses both hands. But no sooner does he get a firm grip upon it than the platform beneath his feet drops from under him and leaves him suspended in air, in the realm of the sylphs. The trap beneath his feet rises again promptly, and he passes through the door which now opens to permit his entrance. This bronze door symbolizes love and wisdom. It is divided into a right, or positive, half, and a left, or negative, half; the dividing column, placed where positive and negative forces join, symbolizing the tree of life that confers immortality. The sign Leo is natural ruler of love affairs. The lion’s head, however, as Leo is ruled by the sun, also typifies the male element, while the circle in its mouth typifies the female element. The symbol as a whole, therefore, represents the complete and harmonious fusion of the sexes, actuated by love. Thus is conveyed to the neophyte’s mind the thought that the door of the sanctuary opens only in the union of two harmonious souls inspired by love and guided by wisdom. Not by one alone can the spiritual heights be scaled, but through the mighty movement within the finer substances of space caused by the soul union of both. The neophyte thus having triumphed over the tests by earth, fire, water, and air,

representing his passage through the astral kingdoms, is now met by 12 Necores. These men typify the translated souls of those who once lived upon the earth and who belong to each of the 12 zodiacal signs. They blindfold his eyes, to signify the dullness of the real spiritual perceptions until higher initiation is attained, and lead him to a crypt beneath the pyramid where the college of the magi awaits him. This crypt symbolizes the spiritual world which he now ritualistically has entered. The pyramid above is a symbol of the earth which he has abandoned, and being directly above this crypt indicates the exact correspondence between the physical world and the world spiritual, between that which is above and that which is below. The walls of this crypt are sculptured with the pictures of the 48 constellations that represent the influence and spiritual significance of the 12 zodiacal signs and the 36 zodiacal decanates. There are also pictured representations of the 7 planetary angels, and the 360 genii of the degrees of the zodiac, through which the sun passes in one year. Beneath each of these pictures is an explanation which can only be read by those possessing the key, this key being that of Spiritual Astrology, which is treated in complete detail in Course 7, Spiritual Astrology. At each of the four angles of the crypt stands a bronze statue posed upon a triangular column, one having the head of a man, one the head of a bull, one the head of a lion, and one the head of an eagle. These figures denote—as each is posed on a trine—the four zodiacal triplicities. Each head bears a cross—symbol of union of forces and of earth—upon which is a light, as if engendered by the union and representing the divine fire that permeates and vivifies earth. The dome of the vault contains a golden rose of five petals. The rose, because it is harbinger of spring, represents renewed life. Five is the number of man, and gold is the metal sacred to spirit. This entire symbol represents those who have attained spiritual regeneration. From the rose are suspended seven lamps, each having three branches. The three branches signify the three great divisions of occultism: astrology, alchemy, and magic. Each of these is divided into 7 distinct subjects, the 21 branches signifying the 21 branches of occult science which the neophyte is called upon to master and which illuminate the mind of the adept. Below this rose sits the Hierophant. He is dressed in purple, sacred to Jupiter, the planet governing the higher mind, indicating that he is master of the sacred sciences. His forehead is girt with a circle of gold to indicate that his mind is fully cognizant of spiritual things. From this band arise seven stars, indicating that he is in possession of the seven states of consciousness that are the heritage of the perfect man. He occupies a silver throne. This metal is sacred to woman, and indicates that he is not ignorant of woman’s share in the attainment of spiritual victory. The throne is placed upon a raised platform, and thus indicates the exalted position which his knowledge and efforts have conferred upon him. To indicate their purity, the other Magi are dressed in white. And to indicate that they also have the spiritual light, there is a band of gold about each brow. At right and left of the Hierophant they are arranged in triple semicircles, there being three semicircles on the Hierophant’s right and three on his left, so that he occupies the

central, or seventh, point between the two triads. The triad on the left is negative, and represents an equal development of body, intellect, and soul in woman. The triad on the right is positive, and represents an equal development of body, intellect, and soul in man. Thus the Hierophant, himself masculine yet occupying a throne of silver, by his unique position symbolizes the meeting and blending of the very highest type of man and woman. In the rear, under a purple canopy, symbolical of beneficent Nature as she overshadows all, is a colossal statue of Isis. It is composed of an alloy of lead, tin, iron, gold, copper, mercury, and silver; each being a metal ruled by one of the seven planets and thus symbolizing one of the seven active principles that pervade all nature. The statue wears a triangular diadem of silver, with an aigrette of 12 rays, and upon her breast is a golden rose in the centre of a golden cross. The arms are extended in front in such a manner as to form an equilateral triangle with the forehead at the apex. From each of the open fingers streams toward the earth a golden ray. The rose upon the golden cross symbolizes the united transmutation of positive and negative energies from a lower range of action to a higher scale of vibration. The ten golden rays typify the chain of ten planets through which Nature molds the destiny of all things. The silver aigrette of 12 rays represents the 12 zodiacal signs that act as sounding boards from which the vibrations of the planets are reverberated. The equilateral triangle of silver signifies woman who has proportionally developed her body, intellect and soul. The triangle from which flow the golden rays indicates man who has cultivated in a harmonious manner his body, intellect and soul. Thus their point at the top of the forehead of Isis denotes that Nature’s crowning glory is the reunion of two such perfectly developed people. Before the Hierophant is a table upon which rests a planisphere, and it is here, before the assembled college, that the neophyte, whose eyes are now unbandaged, is required to demonstrate his knowledge of astrology by erecting and delineating a birth chart, calculating the progressed positions and passing judgment upon the events that have taken place in some person’s life, and the times when these events have taken place. In order to check the accuracy of his delineations, the chart of some person known to members of the college is selected, but its identity is kept secret from the neophyte. He is expected to portray the temperament of the person, to select the channels of activity into which the life has chiefly been turned, to designate what departments of life are fortunate and what are unfortunate, and to select the times and natures of the principal events that have transpired in his life. Also he is expected to know something of all the other six branches of astrology. After his knowledge of astrology has been thoroughly tested, he is required to demonstrate his knowledge of the tarot. He must be familiar with the meaning of each of the Major Arcana in each of the three worlds as well as the divinatory significance. He must know the vibratory influence of names, numbers, colors, tones and flowers, and must have some knowledge of the talismanic properties of gems. And he must know how a particular name, number, or other vibratory influence will affect a certain person, as revealed by comparing it with the birth chart. Finally, he is

required to lay out and correctly read a tarot spread, thus demonstrating his ability to use these tablets as divinatory instruments. After these tests of his knowledge, he is required to take an oath, similar in its wording to that administered in modern Freemasonry, never to reveal the sacred sciences or other portions of the mysteries. Then he is required to take a second oath, vowing himself to submission and obedience to the Hierophant. This second oath represents the pledge the initiate makes to himself to obey always the voice of his conscience. At this point a terrible noise is heard and an artificial tempest is produced during which the Magi point their swords at his breast and accuse him of past crimes, typifying the day of judgment when the soul will be called upon to render an account of its deeds done while in the flesh. Next, two Necores, each carrying a cup of wine, approach and offer the cups to him. Then the startled candidate is told that one of the cups is quite harmless but that the other contains a deadly poison. Reminding him of the oath he has just taken to obey, the Hierophant commands the neophyte to make a choice of, and immediately to drink, the contents of one of the cups. The harmless cup symbolizes love and virtue; the poison cup, passion and vice. Each soul is confronted with the trial of this choice, and only by obeying the Voice of the Silence can it safely be passed. If, in spite of his oath of submission, the neophyte refuses to obey, he is informed that the initiation is broken and he is confined to a dungeon for seven months and then allowed a second trial. If he thus fails at the first test he may never rise higher in the ranks of the Magi, though he may gain freedom later by successfully passing the test. In such a case he represents a weak and wavering soul who fears to obey the dictates of his inner self. The neophyte’s only hope of escaping extinction is to pass the ordeal, though once failing he does not have the opportunities that would have been open to him had he taken the decisive step at once. The laws of the Magi compel him to pass the trial or perish in the dungeon cell. Thus the soul, by virtue of moral integrity and aspiration, is represented as triumphing over the barriers that confine it to lower spiritual states. His blindfolded entrance to the crypt indicates his entrance into the first state of the spiritual world; the tests of his astrological and his kabalistical skill take him symbolically into the second spiritual state; his first oath conducts him into the third spiritual state; his second oath leads him into the fourth spiritual state; the trial of the cups gives him entrance into the fifth spiritual state; and now, to represent the sixth spiritual state, he is led into a neighboring hall which is furnished luxuriously to convey the impression of a royal nuptial chamber. His clothing is removed by attendants, indicating that all grossness has been purged away. He is dressed in white linen to symbolize the strength of purity. An exquisite repast is enjoyed while his ears are refreshed by strains of rapturous music, emblematical of the higher states of ecstacy and the music of the spheres. As he finishes the refreshments, curtains are drawn aside, revealing to him beautiful young women dancing. To conceal their identity, even as the body hides the soul, they wear masks attached at the brow by a circle of gold, typical of intellectual illumination. They are scantily clad in a gauzy veil spangled with golden bees, the veil indicating

how slight is the obstruction that bars man from realization, and the golden bees signifying the divine creative essence in its most spiritual aspect, and further, that the veil may be penetrated only by the industrious; for the slothful soul will never penetrate the spiritual states. Across each girl’s shoulders is thrown a filmy scarf, symbolizing the spiritual raiment formed by exalted aspiration and devotion to truth; and each carries a garland of flowers, indicative of innocence, joy and supreme happiness. Delightful perfumes fill the air, and the neophyte approaches the dancers. After a time two of their number throw their garlands about him, encircling him with a chain of roses, while the others flee. These two girls continue to dance about him, shaking their garlands by turn as if to provoke his choice. The chain of roses represents the binding power of love. If the neophyte dares to violate the sanctity of the mysteries he is in actual danger, but if he continues to conduct himself with propriety the Magi come to congratulate him upon passing the last of the trials, and confer upon him the title of Zelator. This final act in the initiation symbolizes the reunion of twin souls, which takes place upon the boundary of the sixth and seventh spiritual states. While conveying the idea that all passion must be evolved upward into pure unsullied love before this state can be reached, and that this sacred union must not be profaned with violence or carnal desire, it at the same time, by the two girls dancing about the neophyte, symbolizes the original trinity that existed before the separation of the sexes—ego, male soul, and female soul. It should be noticed that this scene is very different from that representing the separation; for that was a region of hideous monsters and dim consciousness; while this is a place of joyous beauty, ecstatic sensations, and vivid perceptions. By this union the soul is represented as passing into the seventh spiritual state together with its long missing mate, and can no longer be considered human, for it has now attained to the state of angelhood; immortality is no longer a possibility, but an assured fact. Lastly, to impress upon the new Zelator the fate of those who follow the inversive path, he is led in the midst of 12 Necores, representing the zodiacal signs, into the opening of a cavern. Here a pale, uncertain light reveals to him a pit in which a sphinx is tearing the effigy of a human form. So, according to tradition, will the cycles surely destroy those who lose their immortality by following the fateful road of selfishness and black magic. Thus ends the ritual of Egyptian initiation, portraying, as it does, the cycle of the soul.

Book 3 Copyright Church of Light August 2002

Spiritual Alchemy

Doctrine of Spiritual Alchemy

Chapter 1 The Doctrine of Spiritual Alchemy FROM antiquity we have inherited definite traditions concerning magic, astrology, and alchemy. The magic of the ancients, now termed variously Mental Science, Christian Science, Metaphysical Science, and New Thought, is today being used with satisfactory results by many esteemed people. Astrology is the foundation upon which has been erected in the course of time the modern science of astronomy. As astrology, furthermore, it is helping an ever-widening circle of humanity to overcome the difficulties offered by life. Like magic and astrology, alchemy was laughed at by the schoolman until the twentieth century gave indisputable proof of transmutation in his own laboratory. Transmutation and the flying machine, as the older generation well remembers, were the two standing jokes. Anyone interested in either was supposed to be ridiculously credulous. But transmutation can now be produced at will by our chemists, magic under another name is gaining in popularity, and astrology is being verified by thousands every day. It is time, therefore, that someone should seriously set forth a clear exposition of what the ancient alchemists really thought and taught. The learning of the ancients, in so far as it existed outside secret occult orders, was collected in the Alexandrian Library. This library was begun by Ptolemy I in the third century B.C., and was added to in great measure by Ptolemy II. With the ascendancy of Christianity no pains were spared to destroy every record, monument, or scroll of more ancient times, either in the fear that it would contradict the Bible, or in the belief that it was pagan. The second Library in the Serapeum was completely destroyed when the Christians sacked that temple in 390 A.D. The main library also disappeared under persistent hostile influences, the Mohammedans, when they gained the power, finishing the work of destruction commenced earlier by the Christians. Libraries elsewhere met a similar fate at the hands of Christian bigots and Mohammedan fanatics. But though the libraries were destroyed, the statuary wrecked, and the evidence of ancient culture largely erased, not all of the scrolls were consigned to the flames. Some found their way to secret, safe sanctuary in the heart of the Arabian Desert. From thence, at a later date, mathematics, magic, astrology, and alchemy found their

way to Europe. The word Alchemy, therefore, is Arabic, being derived from “al,” the, and “kimia,” hidden, or occult. To the Arabians alchemy was the science of hidden properties and essences. It dealt with the occult attributes of things. It is nevertheless linked up through association with the art of transmutation; for a long line of alchemical experimenters sought to change base metals into gold. In addition they sought the philosopher’s stone, the elixer of life, and the accomplishment of the great work. The sciences, brought to Europe by Arabian scholars, were not universally welcomed. Certain monks, like Placidus de Titus, expounder of the semi-arc system of directing, were fortunate enough to be allowed to delve deeply into astrology. Magic, of course, was widely frowned upon. Friar Roger Bacon and certain others made notable discoveries while conducting alchemical experiments. But all such delving into nature’s mysteries was commonly considered to be a matter that depended upon trafficking with the devil. Inside the sacred precincts of the Church it was occasionally permitted, but any delving by outsiders met quick disapproval of the ecclesiastics. It was not an age of free speech. It was an age of terrorism to anyone guilty of discovering some fact at variance with the teachings of established religion. Spiritual truths could not openly be proclaimed. If they were to be conveyed to another, a secret code must be used to escape the accusation of heresy. Otherwise, the torture chamber awaited.

The Language of Symbolism —Not all alchemists, however, were interested in searching out the origin, history, and destiny of the human soul. Some there were who sought to make gold that might be exchanged for coin of the realm. Those that found this secret felt an obligation to society. They knew that should the process be learned by unscrupulous persons it might well upset the economic relations of the world and enable knaves and criminals, through vast wealth easily acquired, to rule and oppress more honest men. Against this they must guard by keeping the method a secret. Because they were secretive about a matter of such tremendous importance to the selfish ambitions of others they were often sadly persecuted. Some were murdered by villains in the expectation that the recipe for making gold would be found about their persons or concealed in their lodgings. Others were hailed before feudal lords and potentates with the demand that they make gold. Refusing this, they were imprisoned and promised freedom only at the price of the secret process. Not a few were tortured, and some were killed, in the effort to compel them to perform transmutations or to reveal how it was done. Take it all in all, whatever they may have gained through the possession of alchemical knowledge they well paid for in lack of peace and comfort. For they have been hounded from place to place no less than the traditional Wandering Jew.

They lived in an age antedating science. No terminology as yet existed for expressing many of their ideas in ordinary language. Words were coined, therefore, to meet the demands of the occasion. Thus it came about, as a little reading of the alchemical works left by them makes obvious, that the same thing was called by a different name by different alchemists. This at first sight is very confusing. But it need not remain so, for in common language we have different words, called synonyms, to express the same idea. What we must do to understand their writings is to determine the basic idea that may be expressed by a variety of these synonyms. They wished to conceal their knowledge from the vulgar and to reveal it to the worthy. It often served to protect them from the designing to talk, write, and act as if mentally unsound. They needed a code to convey information, and such a code came to them ready at hand from the same source as came the science of alchemy. Astrology and alchemy arrived in Europe together. A language that was applicable to one was likewise applicable to the other. Astrology teaches that everything on earth has its correspondence in the sky, and everything in the sky has its correspondence on earth. This is the key to alchemical synonyms. A thing on earth is ruled by a planet or sign in the sky. This planet or sign rules other things on the earth having the same vibratory quality. The principle or quality or spiritual bias designated by an alchemist may be called by the name of any one of the various familiar objects ruled by the same astrological influence. Thus did the alchemists write and talk and think in the language of celestial correspondence.

Different Kinds of Alchemy —There is a great similarity to be found in the language used and in the methods of procedure advocated by alchemists living in different centuries and in different lands. One who delves into the rare and musty tomes still extant concerning the Hermetic Art, as it was called by these sages, can not fail to be struck by the parallel methods of those who obviously sought different ends. A sifting of their writings reveals that some wanted mineral gold with which to buy leisure, comfort, and luxury, and with which, perhaps, to help the poor. Some, however, had no thought of this, but labored to transmute bodily fluids and forces into magnetic power with which to perform wonders. Knowing nothing of the Yogis, they yet desired to do the things the Yogis are reputed to do. Some worked solely with the vegetable kingdom, some with animals, and still others sought to establish an ecstatic rapport with the source of all life, light, and love to the end of transmuting the gross trials of life into golden spiritual treasures.

Process Always the Same —In spite of the wide variety of ends sought, the principles followed and the

succession of steps must be the same in all transmutation. A process carried out on one plane gives the same result as when carried out on another plane, except that the result as well as the process is on a different level. The tones C, G, and E sounded in combination on one instrument, and in one octave, give a resultant chord that is similar to C, G, and E sounded in combination in another octave on the same instrument, in the same octave on a different kind of instrument, or in another octave on another instrument. The same combination of tone vibrations produces a similar result whatever the instrument or whatever the octave, but it may be on a different vibratory plane. Likewise, the combination of alchemical elements by means of similar processes gives the same result if carried out in the mineral kingdom, in the world of vegetation, in the mental economy of man, or in the realm of spiritual potencies. The only real difference is that the result as well as the operation is on a different plane. To state the matter mathematically, let us call certain definite things on one plane, A, B, C, and X. Then the things on any other plane having the same astrological (astral) vibration, or rulership, let us call A’, B’, C’, and X’. A’ has the same astrological vibration as A, B’ the same as B, C’ the same as C, and X’ the same as X. Then if A plus B plus C equal X, it follows that A’ plus B’ plus C’ must equal X’. What the things are on one plane that correspond to definite things on another plane may be determined through their astrological rulership. Everything in existence on any plane vibrates in its inner (alchemical) nature to some astrological tone.

Spiritual Transmutation —In Course 9, Mental Alchemy, I have considered the mental plane, and show how to bring about those mental transmutations that conduce to material happiness and success. But now it is the spiritual plane that interests us. The word spirit comes to us from the Latin, “spirare,” meaning, to breathe. It connotes the breath of life. As used here it signifies the inmost principle. Spiritual Alchemy, therefore, is concerned with the most interior plane. It works to transmute that which is commonly gross into spiritual gold. Now what can spiritual gold be? This we must find out by applying the law of correspondences. It is said that gold is the most perfect of all metals. Therefore, spiritual gold, as applied to man, must be the most perfect part of his constitution. Gold is extremely malleable and ductile. Consequently we must seek a human principle that adapts itself to numerous states and conditions. Gold is practicably indestructible, so that which we seek in man must be eternal. Gold is not tarnished, nor is it readily attacked by other chemical elements. Let us then explore human existence for an unchangeable element that remains pure and resists the acids of criticism and the fire of affliction. Gold is a precious metal that is used as a standard of value. What is the standard of value in man?

This auriferous principle can not be the body; for the body is neither changeless nor durable, but easily corroded by external influences. It can not be the soul; for the soul is affected by all that man contacts. The most characteristic thing about the soul (the sum total of experiences that persist as mind) is its ceaseless change and movement. The Ego, however, answers all requirements. What the Sun is to astrology, and gold to economics and industry, the ego is to individual man. It is an imperishable spark of Deity. It is malleable; for it adapts itself to the requirement of every form of life through which the soul in its journey passes. It is ductile; for its vital rays reach out to energize the soul wherever the soul may sojourn. It is not tarnished by contact with external life, nor does it deteriorate when exposed to the acids of criticism or the fires of affliction. It is man’s most precious possession. It is the standard, likewise, of the value of human life; for in so much as the ego expresses itself through the character the noble qualities are made manifest and the man attains true greatness. The ego, undoubtedly, then, is spiritual gold. Yet as the ego already exists, a spiritual potency supplying energy to the soul as the Sun supplies light to the Moon, what need is there for transmutation? Reading the works of the alchemists we find that there are two kinds of gold. There is natural gold, and there is transmuted gold. And these alchemists assert that the transmuted gold is far finer than that found in a natural state. Furthermore, they maintain that it takes gold to make gold, and that some natural gold must be supplied before transmutation is possible. The ego, according to Hermetic tradition, is unable to contact the physical plane directly. During its involution it descends only as far as the boundary of the sixth and seventh state of the spiritual world. From thence it sends the dual souls on the further journey to contact external conditions, and adapts itself to the astral and physical planes by the rays of vitality that it sends to the souls. These souls experiencing life on the external plane may raise the vibrations of their mental states to a point where energy is communicated not only to the astral plane, but also to the spiritual level. Such vibratory rates, experienced by an individual, affect spiritual substance, and may build up a spiritual body. This spiritual body is composed of the substance of the plane occupied by the ego. Like the ego it is relatively imperishable, and it partakes in great measure of the other qualities of the ego. It is not natural gold, but transmuted gold. This imperishable spiritual body persists after the second death, which takes place in the astral realm. In this transmuted gold of the spiritual alchemist the soul must finally function if it is to survive. It is finer and more valuable than the ego because, while the ego is imperishable, such a golden form provides for the persistence of self-consciousness. Immortality of a kind is already assured to the ego, but by the addition of this transmuted gold it acquires a value it did not have before. It has acquired the priceless treasure of Self-Conscious-Immortality.

The Metals of Spiritual Alchemy —The material alchemist works with the common minerals, such as copper, lead, tin, and iron, in the endeavor to change them into a metal more valuable. The mental alchemist follows similar principles; but the elements with which he works are his thoughts. He seeks to flux them one against the other, reduce them in the astral light, and recombine them in a mental gold that will attract to him ability, wealth, power and success. The spiritual alchemist goes a step still further. In fact, he takes the highest step possible to embodied man. He uses as his metals the various experiences of life. If some are not at hand that are necessary for this transmutation he seeks them out. He purifies them, fluxes them in proper proportion, dissolves them in the spiritual light by the aid of a reverberatory furnace, and if the resultant transmutation is successful he comes into possession of a golden chariot in which his soul may wing its heavenly flight through boundless time and eternity.

The Reverberatory Furnace —One of the most essential features of the laboratory of any chemist or alchemist is some means of increasing the vibratory rate of the materials upon which he works. On the material plane when the vibratory rate of the molecules of matter is increased the object is said to be gaining in temperature. That is, heat is an increase in the vibratory rate of matter. If the heat be increased still further until the object glows, and thus emits light, the molecules have reached an intensity of vibration that enables them to affect a substance interior to matter; for light is not a vibration of matter, but an electromagnetic movement. If an electromagnetic rate is greatly increased, in a like manner energy is imparted to the substance next interior to it. Astral substance is thus set in motion and effects are produced on the astral plane. This is the plane of substance in which memory resides. It is the plane occupied by the unconscious mind while embodied, and by the soul immediately after death. By our thoughts we build on the astral plane. If the vibratory rate of our thoughts is still further increased, these motions in astral substance, following the same general process, reach an intensity in which they impart their motion to the plane next interior to them. As a bar of iron when it reaches a certain temperature emits light, which is an effect in a substance inferior to matter, so a man’s thoughts when sufficiently raised in their vibratory rate, impart motion to the substance next interior to the astral. By these thoughts, or mental attitudes that have their vibration intensified in a marked manner, man can build upon the spiritual plane. By them he can construct a spiritual body in which to function after death without a preparatory sojourn on the astral plane. Commonly after death man continues his

progress on the astral plane for a long time while he gradually acquires the ability to raise his consciousness to an intensity that enables it to build up a spiritual body. But the spiritual alchemist expects to skip this extensive astral sojourn. While yet on earth he does the work that most accomplish only long after death. He builds his spiritual body while yet occupying the physical form. The mere raising of the vibratory rate does not result in transmutation. It does enable the substance of an interior plane to be affected. Thoughts sufficiently intensified do affect spiritual substance, but they may or may not build an immortal spiritual body. A form to be immortal must have a high degree of perfection. All its parts must be there. They must be there in proper proportions. But transmutation is not possible without, in addition to the proper ingredients that have been fully purified and present in the right amounts, there being a marked increase in vibration. Proper fluxing the materials assists in making it possible to raise their vibrations. But in addition to this, heat must be applied to the substances. Some kind of furnace is essential to both the chemist and the alchemist. A reverberatory furnace enables the metallurgist to obtain the heat necessary to melt his ores. Such a furnace is equally valuable to the alchemist. By its means very high temperatures are produced. On the mental plane, of course, it is a mental reverberatory furnace. The necessary vibration, or heat, is produced by controlling the feelings that accompany the thoughts. As molecular motion is the vibratory agent of the furnace on the physical plane, so the feeling of pleasure or pain is the vibratory agent used by the mental alchemist to control the conditions on the astral plane. The spiritual alchemist, who operates on the experiences of life, follows a similar plan. He uses, to control and determine effects on the spiritual plane, not merely pleasure and pain, but still higher and more interior vibratory rates known as aspiration and inspiration. This reverberatory furnace of the spiritual alchemist has a heat, or energy, or vibration, of a very definite kind. To be sure, it is feeling, but a feeling that arises from unusual spiritual perception. This spiritual perception embraces the all of life. It recognizes the universe as an organic whole, moving toward intelligible ends. It views itself as one unit of the cosmic plan. And the desire arises to assist in the great universal work of progress. An insatiable longing is present to use every faculty and power to advance the welfare of all. A relation is established between the soul and the universe. It is felt that nothing, not even life itself, is quite so important as contributing something to the general good. It is a feeling, but it derives from the spiritual plane. It enters into rapport with the divine in nature. There is a higher state of consciousness. The heart overflows with a zealous religious devotion to cosmic prosperity. This reverberatory furnace of the spiritual alchemist is fed by an outpouring of love. Nothing raises the vibrations as quickly as love. It is the love of the oxygen of the air for the carbon in the fuel that gives the material furnace its intensity. Love operates on various planes. But only unselfish love affects spiritual substance.

Any exalted and unselfish love has this power. The love of a mother for her babe, of a man for his mate, or a welfare worker for her charges may have this exalted and unselfish quality. More often, however, these are too mixed with the coarser rates derived from ambition, possession, or passion to affect spiritual substance. But the love of God and His works when devoutly felt lifts the soul above all that is sordid. A higher state of consciousness is experienced. The adoration of Deity, and the thirsting to be of utmost service in his scheme of things, provides the spiritual alchemist with a furnace that may ever be relied upon.

The Laboratory —In the writings of nearly all alchemists there appears a reference to the place of gold in nature. It is one of their cardinal doctrines. Eireanaeus Philalethes states it more clearly and concisely than most. He says: All metallic seed is the seed of gold; for gold is the intention of nature in regard to all metals. If the base metals are not gold, it is only through some accidental hindrance; they are all potentially gold. The alchemists thus consider gold the climax of metallic evolution. Souls undergoing their journey through the Cycle of Necessity when they first incarnate in the metallic realm enter the lowest and basest form. By means of their experiences in this lower metal they acquire the ability, when this metal runs its life course, of attracting to themselves and incarnating in, the form of a more complex, or higher, metal. When a metal decomposes and releases its astral counterpart, this counterpart undergoes a period of assimilation of its experiences. In due time it is carried along by the life-wave to a new metallic incarnation, this time entering a metal a step higher in the scale of evolution. Its experiences in lower, or less complex, forms give it the ability to function in a form of higher construction. This process continues, according to the alchemists, until at last it reaches the highest and most perfect metal. It becomes incarnated in gold. Gold is the highest form or principle possible to any particular realm. And because all souls are evolving, on the plane they occupy, toward its highest state, it is, as Philalethes says, “the intention of nature in regard to all metals.” If they have not yet reached this highest state, or condition, it is because they have not yet had sufficient experience to mold about themselves a golden form. This is an “accidental hindrance; they are all potentially gold.” The same thought, encompassing a vastly wider scope was stated by a Hermetic Master: “Every immortal soul is the seed of a universe.” In this he has gone even above the plane of spiritual alchemy; for he is dealing with the alchemy of the angelic state. Having accomplished the Great Work, he was looking to the plane next above his own level, and imparting his conception of what

he there saw to one still below who was struggling yet with the problems of spiritual transmutation. All souls are the seed of spiritual gold. They are undergoing those experiences, slowly or rapidly, by which ultimately they will be able to build about themselves a perfect spiritual form. It is the intention of nature that they become immortal, and unless some untoward circumstances arise, ultimately they will arrive at that exalted state. Their experiences with life may as yet all be base metal, and mostly dross at that. Nevertheless, there is a grain of pure gold within. It is the eternal ego. In due time, under the slow process of nature, all will be changed into gold. But the spiritual alchemist does not wish to await the slow and ponderous workings of unaided nature. The fact that in centuries to come she will ultimately convert all his metals into gold is interesting philosophically and scientifically, but it does not satisfy his present ambition. He has no desire to await a long process by which additional experiences may be had on the astral plane and through which these and earthly experiences may be more fully assimilated. If he is to have an immortal spiritual body, why wait perhaps countless eons? Instead of permitting nature to do it all in her deliberate way, why not help her? Why not accelerate the process and by intelligently directed effort build up this immortal form so that he may have it now? This is what the spiritual alchemist determines to do. He, like other alchemists, must have a laboratory in which to labor. The laboratory of any alchemist is determined largely by the kind of work at hand. The material alchemist must have a place where he may keep his furnace, cupels, chemical reagents, retorts, crucibles, test tubes, fluxes, and the metals upon which he experiments. But the spiritual alchemist needs a more comprehensive laboratory. The metals with which he works are the experiences of life. His materials he collects from the whole domain of nature. These he converts to his uses in the laboratory of his own soul.

Salt, Mercury, and Sulphur —Not because I shall refer to them thus in these lessons, but because they appear in the writings of nearly all alchemists, some explanation should be made of salt, mercury, and sulphur. It is a cardinal principle laid down by all that these three are the elementary constituents of everything. The most familiar example of crystallization is that of salt. When Lot’s wife, as related in the Bible, looked back, she crystallized. So does anyone who becomes so attached to present objects and conditions that he does not look ahead in the direction of progress. Salt is extensively used. Because of its recognized state of crystallization it becomes a universal symbol of the physical. The physical body is the salt of the alchemist.

Of things that burn with great heat, sulphur is widely recognized. Lakes of fire and brimstone are alluded to from the pulpit. Sulphur, because of its association with intense heat, becomes the symbol of fire. Within all life there is a spark of the divine fire. This eternal spark of Deity that furnishes the energy to impel the soul ever onward in its toilsome journey through the vastness of life is well represented by a more than common fire. The indwelling spirit is the sulphur of the alchemist. No wonder the alchemists must conceal under universal symbols their ideas from the church; for they believed and taught that not only man but everything possessed of life has not merely a body but a spirit and a soul. The function of this evolving soul is to penetrate the realm of form and gather those experiences that ultimately becomes love and wisdom. Quicksilver penetrates quickly where water will not go. It may be strained through a chamois-skin bag. Of amazing activity, its globules run hither and thither, and actually gather up, or amalgamate with, precious metals. It is like the intellect in its activity and power of acquisition. Mercury is a universal symbol. To the alchemist, when mentioned in relation to salt and sulphur, it signifies the soul.

The First Matter —Schoolmen well could laugh at the alchemical doctrine of the first matter so long as the various elements of chemistry remained indivisible. Now, however, they know that the ancient alchemists were right; for all the so-called elements are composed of positive electric charges, called positrons, and negative electric charges, called electrons, which are positive and negative concentrations of the universal field, commonly called ether. The nucleus of an atom embraces one or more proton, which is a combination of positrons and electrons having one more positron than electron, and thus carrying a positive electric charge. The nucleus of an atom may also embrace one or more neutrons, which is a combination of an equal number of positrons and electrons, and is thus electrically neutral. Around the nucleus, to balance the positive charge on each proton, revolve as many electrons as there are protons in the nucleus. The number of protons in the nucleus is the element’s atomic number. Uranium, the heaviest natural element, has 92 protons. Remove 4 of these and the result is radium, which has 88 protons. From uranium remove 10 protons, or from radium remove 6 protons, and the result is lead, which has 82 protons. From uranium remove 13 protons, or from lead remove 3 protons, and the result is gold, which has 79 protons. From gold remove 53 protons and the result is iron, which has 26 protons. From iron remove 25 protons and the result is hydrogen, which has only one proton, and is the lightest chemical element. The usual approach of the alchemist to the problem of transmutation, however, was not the attempt to knock protons from an atom having more than the desired metal. Instead, the attempt was made to build up the precious metal by bringing together, under proper circumstances, other metals that would furnish electrons and protons in

proper number and under such conditions that these protons and electrons would enter into combination in the numerical proportions of the desired metal. If gold was desired it was necessary to furnish 79 protons and 79 electrons. Although not all the electrons and protons of metals thus brought to the combination might enter into the final product, enough must be available that would enter into the process to build up the necessary 79 pairs. But merely bringing together silver and lead and tin and other ingredients does not produce gold. The proper ingredients must be present in certain proportions, it is true. But before being transformed into gold they must be reduced to a state which makes recombination of the protons and electrons possible. This is called reducing them to the first matter. The energy used in the process is variously called the universal solvent, the alcahest, the sophic fire, the supreme secret of alchemy, azoth, and the Water of Pythia. In metallic alchemy the first matter is, of course, field, commonly called ether. And the force applied must be of an electromagnetic nature. It must be an energy which is capable temporarily of overcoming the affinity of the positrons and electrons for each other. These building blocks of the atom must be freed from their present attractions so that they may recombine in a different arrangement. In spiritual alchemy we are dealing with something still more recondite. We are dealing with spiritual elements. They therefore must be reduced to their spiritual components. That is, a force must be applied that so overcomes their previous internal attachments that they are free to recombine in a different arrangement. This energy, for want of a better name, we term the spiritual light. To better illustrate what I mean, let us have recourse to simple mathematics. Let us suppose, for example, that the transcendent gold for which we seek is represented by the number 1. The alchemist, then, let us say, has at hand only fractions, representing the other elements from which synthetically he hopes to produce gold. After much research and study he may decide that there are three fractions in his possession that if properly combined will give him the desired gold. Let us assume these three fractions, representing metals, are 1 2, 1 3, and 1 6. Each of these fractions is a distinct numerical element, differing from the other two. Try as we may we find it impossible to combine them, while they still express their individuality, into one element. Merely to add them as they stand is to produce only a mechanical mixture. Thus do metals, if added together without being first reduced to the first matter, united, not in transmutation, but in an alloy. But if we reduce these three fractions to their first matter, to a common denominator, they may be added together to give a new and distinct individuality. That is, they may be transmuted. Thus reduced 1 2 becomes 612, 1 3 becomes 412, and 1 6 becomes 212. Now added together their sum is 1212. This is no longer spoken of as a fraction, but is the integer, number 1. Here the number 12 is the universal solvent. The alcahest on the mental plane is the astral light. On the spiritual plane it is the spiritual light. As in this instance we reduced to twelfths, so in like manner the alchemist operating on any

plane seeks to reduce his metals by using the common denominator, or Water of Pythia, of that plane.

The Philosopher’s Stone —The chief ends sought by alchemists in various ages and climes were four in number: 1. To perform transmutation. 2. To obtain the philosopher’s stone. 3. To find the elixir of life. 4. To accomplish the great work. The philosopher’s stone, according to repute, is a stone that has the power of transforming all it touches into gold. As the gold we seek is spiritual permanence, and the base metals upon which we operate are the experiences of life as they are gathered day after day, our philosopher’s stone, as spiritual alchemists, must be something that touching any experience of life can transform it into a permanent spiritual treasure. It must be capable of giving it the quality that is necessary for it to persist as a component of the immortal spiritual body on the plane yet above the astral. One thing there is that is changeless. That is gold. One thing there is also that touching other things makes them partake of its all-enduring quality. When truth is pressed against them, the eternal principles expressed by things are revealed, and thus are objects and forces transformed through the process of spiritual understanding, from base objects or experiences into the gold of their underlying spiritual nature. “The Truth That Sets You Free” is the touchstone of alchemy. But as an intellectual process only it has no freeing power. The truth of any object, experience or force embraces a full comprehension of its various relations. Truth is correct knowledge. This correct knowledge embraces a comprehension of the relation of the thing to all other entities and forces. It embraces a correct knowledge of the relation of the thing to God, to man, and to the universe. It reveals its true spiritual significance in the life of man. Such truth is a freeing and transmuting power, for when the spiritual relations are completely realized there is more than an intellectual perception. There is also present an emotion, a feeling of the stupendous privilege of life, and deep gratitude for its glorious opportunities. When correct knowledge is fully realized within there springs into existence as a component part of it, as the things inevitably conditioned by its presence, a deep aspiration, and an unutterable longing and determination, for a higher and better method of living. This Truth is the Philosopher’s Stone.

The Elixir Vitae —The fountain of eternal youth has been sought in many lands. The alchemists,

instead of exploring the earth in the hope of finding it ready prepared by nature, undertook its manufacture. They diligently worked to prepare a fluid which they styled the elixir of life, in which to bathe and indefinitely prolong both youth and existence. With the philosopher’s stone they would change other metals into gold. But to be able to enjoy this gold they must have life. To reap its advantages in fullness, old age must be defeated and death defied. Therefore, to perpetually rejuvenate themselves, they must prepare this most precious elixir. It was the policy of these alchemists, whatever they sought, to follow closely, though striving to accelerate, the processes of nature. Watching her, they could only decide that life wherever found springs into existence through the interaction of positive and negative potencies. Where sex is not there is no life. The life of each atom of matter depends upon love. For instance, the sum of the components in the helium nucleus, or alpha particle, is 4.0332 mass units, yet the actual mass of helium is only 4.0027 units. Thus considerable of the mass of the components is converted into binding (love) energy. The binding energy of such an alpha particle is 28,000,000 electron volts. And it is the binding (love) energy released in the fission or in the synthesis of certain atoms that is the source of so-called atomic energy. Mineral crystals are sensitive to poison, grow, and reproduce themselves. They are made up of atoms. These crystals continue their lives until, through age or other polarizing forces, the love of the atoms for one another is overcome. When such attractions cease the crystal disintegrates. In the vegetable kingdom, also, the power of growth and duration depends upon the strength of the attraction between the cells, and their love for the nutritive materials carried to them by circulating fluids. All life, thought, and activity are the result of sex. Sex expresses itself as movement, as fire, as passion, as enthusiasm, and as exalted unselfish love. It is convertible. It may be base and ignoble, or it may ascend to the very throne of Divinity. But wherever there is life there is some form of love. The alchemist, then, perceiving that life is dependent on love concludes that spiritual life must depend on a spiritual love, and that immortal life must depend on an immortal love. And what so quickly can restore youth as love? Even the surgeons endeavoring to restore youth and prolong physical existence by transplanting tissues, utilize in a material way this principle; for they use the glands associated with love. The problem of the spiritual alchemist who seeks the coveted elixir thus becomes clear cut and definite. Life depends on love, and immortal life in a spiritual realm depends on an enduring spiritual love. It is this love that he seeks to find.

The Great Work —Many think that the possession of the fruit of the great work comes by chance, that

it comes without much effort, or that it is given by nature to the unworthy. My own observation of life convinces me that this is a pernicious fallacy. The very few whom I have known who came into its possession certainly well merited any blessing that life could offer. Invariably they had accomplished some important task for the welfare of society. Through their interest in, and concern for, the advancement of others they had blended the finer emotional elements within themselves into the precious elixir of life. They already had quaffed the immortal fluid. The alchemist, also must have been convinced that it comes only as a result of some special effort. Otherwise they would not have called it a work, but a recreation. This great work, about which so much has been written, is the reunion of twin souls in the spiritual realm. As such it is the highest result of spiritual alchemy, because after thus united their potencies expand and they move from the highest level of the spiritual plane to angelic vistas that are beyond the imagination of embodied man. The union that results from the accomplishment of the great work is more than a fusion of the spiritual bodies that already have been constructed by each. It is a permanent union of souls. No such fusion, even of spiritual bodies, can take place until there are spiritual bodies to fuse. How can there be any recognition of a spiritual union by those who as yet have not expanded their consciousness sufficiently to contact the spiritual plane? The greatest truth may, by its very greatness, be the most potent snare when misunderstood. Feeling an intense attraction for another, it is easy to imagine the soul-mate has been found. Most such affinities are merely the result of magnetic attraction. The great work can only take place when an active soul is capable of functioning in a well-constructed spiritual body. Few people have as yet such active souls, or such fully formed spiritual bodies. When such a spiritual body has been constructed by an active soul, there is no need to wander about looking for the soul-mate; for by virtue of this spiritual activity alone they are bound to be attracted one to the other. Therefore, let those who long for the soul-mate learn that mere wishing and seeking will never suffice; for it is an accomplishment requiring the utmost spiritual effort. Let them remember that alchemists call this reunion of twin souls the Great Work. The first step in its accomplishment is to build up the spirituality. This is the task of spiritual alchemy.

The Seven Spiritual Metals

Chapter 2 The Seven Spiritual Metals THE conception of life held by the spiritual alchemist is quite different from that ordinarily held by the man of affairs. The events that spring into existence as the result of his contact with external environment are viewed from an entirely different angle. Instead of being considered in reference to their value as factors contributing to physical survival and physical gratification, they are scanned from the height of their cosmic relations. Their worth is estimated by the measure in which they further the development of the soul and are of assistance in cosmic welfare. Through illustration let us draw this line of demarcation clearly: From the material point of view, for instance, a man is considered to be unusually lucky when he inherits a fortune. It is common to speak of a man as highly successful when he has obtained eminence in the political field. And a man who builds up a large and prosperous business is deemed one to be envied.

View of the Spiritual Alchemist —But the spiritual alchemist jumps to no such hasty conclusions. He realizes that if we are ever to appraise anything justly we must delve deep beneath the surface of appearances. Things are often not what they seem at first glance. After all, environment and circumstances are effective only as the individual responds to them. The good and the evil reside not in events and external conditions, but in the effect they have upon the individual. The development of character is more important than physical gratification. Therefore, before saying of any event that it is fortunate or unfortunate the spiritual alchemist first looks to the more important factor, which is its effect upon the character, its contribution to the growth of the soul. A material fortune may be used as an aid to soul progress, but observation inclines to the belief that more often than not it is a spiritual hindrance, therefore alchemically a misfortune. A high political station sometimes engenders bigotry, pride and arrogance, and is then alchemically a failure. And so prosperous a business as to keep the attention absorbed by worldly affairs to the exclusion of intellectual and spiritual interests, reveals to the alchemist a condition that excites pity rather than envy.

Not, it should be clearly understood, that the spiritual alchemist believes wealth, business, political station, or other worldly affairs evil. To him events, worldly affairs, or other interests are neither good nor evil, fortunate nor unfortunate, in themselves. They become good or evil only through their influence on soul culture. But quite often the things mentioned become unfortunate in individual cases because they are permitted to impair the development of the soul and hamper its progress.

The Cosmic Man —The spiritual alchemist conceives the universe to be an immense organic structure, or cosmic man. He perceives that individual souls are evolving from lower to higher states, and entering into rapport with the whole cosmic scheme. He apprehends that a like process is going on in it, and that the universe also is evolving and eternally unfolding its infinite possibilities of expression. In tune with the pulsating heart of nature, an inner conviction floods his consciousness that every immortal soul plays a part and has its function in this glorious scheme of creation. It is a living conscious cell within the body of Infinite Man. Expanding its consciousness, as for the moment he has done, it may even partake of the greater consciousness of the all. Thus the ineffable plan unfolds before him. Each immortal soul perpetually expands the domain of its consciousness and continually increases the power of its control over environment. The separate evolving units thread together to give more complex expression to universal consciousness and power. As a man becomes stronger when the separate cells of his body gain in vigor, so the expansion in power and more complete cooperation of souls, lend increase of consciousness and power to the Cosmic Man. Man on earth needs the separate cells of his body and the separate thoughts of his mind. Each has a real and important function to play in his economy. If any are missing, or if they are present but attempt to do the work of others, or fail to do the work assigned to them, the man, as well as the cells, suffers. Grasping, by his peculiar rapport with the inner planes of life, the relation of parts to the whole in the universal scheme, the spiritual alchemist perceives that likewise every immortal soul has its place and somewhat important function. Universal intelligence depends for expression on the sum of separate intelligences, even as man depends for mental expression on his separate thoughts. Not only does man need God, but stupendous thought though it be, there is need of God for man. Now within the physical body of man, due to his life processes, there are secretions that to avoid disease must be eliminated. Within the domain of his mentality are thoughts that must be expunged to avoid intellectual decay and moral dissolution. We may be sure, therefore, that like conditions exist in the cosmic man. But most of the physical subjects and physical entities embraced within man’s empire work for the welfare of their liege and lord and obey his commands. These harmonious, constructive atoms of physical and psychical life within man’s

constitution are the bulwark of his strength; and realizing this he cherishes, supports and encourages them, happy to have them make their homes permanently with him. Thus also, the spiritual alchemist believes, the Universal Creator cherishes, supports and encourages those who assist His work, and takes pains that they shall not perish and that no real harms shall come to them. Other entities within the scope of man’s dominion there are that on almost every occasion stir up dissention and strife. These disobedient, disloyal and disintegrative subjects he finds it necessary to discipline; or if they become too arrogant, and thus threaten the whole estate, they must be deported or completely destroyed. The surgeon’s knife may be the only recourse to save the life. And in the wider realm of cosmic affairs, the spiritual alchemist perceives rebellious souls, which like Lucifer would usurp the supreme authority to themselves and make selfish gratification the highest law. These, he feels sure, are not permitted to endure in their wayward course. Their continued existence depends upon a change of attitude. Only those persist that have some value as constructive workers in carrying out the Divine Plan. This peculiar, pervading, insistent consciousness attained through spiritual alchemy reveals, in a manner not to be denied by anyone having the experience, that the Universal Mind has formulated a plan for, and commenced the erection of, the Universal Structure. It informs him in terms of deep conviction that to oppose the advancement of this cosmic plan is to throw himself athwart the tides of universal life with the surety that if the course is not altered they will carry the soul into the realms of extinction. Yet it assures him also of a tremendous immortal career if he becomes a constructive part of the eternal plan. Uniting with Deity, he partakes through association with deific work of the perpetually expanding life and consciousness of the infinite. Thus it is that the spiritual alchemist painstakingly scans the universe in the effort to discern the ineffable plan. He carefully studies himself, and assays all his qualities and opportunities, to the end that he may find just where in the cosmic work he can be of greatest service. To be of the greatest possible service in furthering God’s Evolutionary Plan becomes the absorbing aim of his life. Thus it is that he walks among men, seeming not different greatly from others, yet taking in regard to most things a diametrically opposite view. For while ordinary men reflect upon every act, motive and event in terms of their being advantageous or inimical to material success, he regards all these things from a cosmic standpoint, as constructive or destructive factors in universal life. Instead of seeking life eternal from the desire merely to persist in consciousness, he aspires to immortality because he realizes that he may become a valuable workman in the manifestation of the infinite plan. He is a willing laborer under the direction of the Universal Mind and his loss would be keenly felt by the progressive legions. He struggles spiritually to endure, not for himself alone, but to add his energy and strength to those cohorts that favor immortality for mankind and that strive to uphold law and order throughout the universe.

Believing that the progress of Deity depends upon the progress of the various souls and entities embraced in the structure of the Universal Man, he considers his own intellectual and spiritual development the training to become a workman of greater skill and value. It is his duty to advance toward perfection, his duty to God above, to innumerable degrees of life below, and to mankind as a whole. Every act of his life is examined, not for its material effect, but for its influence as furthering his soul development and the cause of human progress. Every spiritual victory redounds not merely to his own credit, but places in his hands new powers that he may use to benefit his fellowman. Thus life itself is reduced to the spiritual first matter and its component parts evaluated by their fitness or unfitness to enter into the composition of transmuted spiritual gold.

The Soul Has Infinite Possibilities —Millions of experiments carried out in various universities relative to extrasensory perception prove that the unconscious mind, or soul, is able to gain information from the past, in the present, from the minds of others, and from the future, in a manner that is contrary to physical laws. The academic scientists who have carried out innumerable experiments with extrasensory perception hold that from this faculty apparently no secret of nature nor any information in the universe can be hidden. Any knowledge desired, whatever it may be, of past, present, or future, seems to lie within the range of its acquirement. And after the dissolution of the physical, the freedom from its restrictions permit the soul more freely to use extrasensory perception. But even as on earth, where restrictions are greater, it there requires training to be able to get certain information and it requires training to understand the information contacted. Thus there is no implication that physical death gives the soul more wisdom than it had while on earth. But the indications are clear that the possibilities of gaining knowledge after life on earth is done are infinitely greater. The experiments in various universities with mechanically released dice prove the non-physical power of the mind to move physical objects and to bring about desired physical conditions. This power, called psychokinesis, when effectively brought into play, eliminates the laborious physical processes commonly required to build something, or to bring about certain results. And the academic scientists who have been experimenting with it say that so far as is known there are no limits to what can be accomplished through this non-physical power of the mind. This does not imply that merely because it loses its physical body the soul then can move wherever it wishes and build whatever it desires. But because the restrictions of the physical body to exercising psychokinetic power are removed, its possibilities of accomplishment after physical death are infinitely expanded. Thus do the experiments in our universities relative to extrasensory perception and psychokinesis indicate that after physical dissolution the possibilities of gaining knowledge, and the possibilities of accomplishment, are infinitely increased; and that, therefore, if the soul so desires, and will put forth the effort, it can move forward

continuously to become a more effective workman in the realization of God’s Great Plan.

The Components of Gold —To make gold not only must all the materials of which it is composed be present, but before the transmutation is perfected all must be there in proper proportions. If we apply the law of correspondences it brings the conclusion that there are seven of these necessary factors. Seven colors of the solar spectrum combine to produce white light. Seven tones of the scale combine in the production of music. Seven planets constitute the septenary scale of astrological influences. And thus, as seven is present in those things expressing perfection of form, even in the septenary constitution of man, we may safely conclude it enters into the composition of gold. Man, the climax and point of departure of animate forms on earth, contains within himself the attributes of all life lower in the scale of being. Gold, the climax of the mineral kingdom, and its point of departure to a higher kingdom, likewise, contains within itself the qualities and attributes of all the other metals. These qualities, even as all shades of color are contained in the seven prismatic rays, are grouped in the seven typical metals that most strongly vibrate in unison each with one of the seven planets of our solar system. To enumerate: Gold itself vibrates to the Sun. Silver vibrates to the Moon. Mercury, as made reference to in alchemical works is of two kinds, the metallic Mercury and philosophical Mercury. The philosophical Mercury symbolizes the soul within, but the Mercury with which we are here concerned is somewhat more external. It vibrates to the planet Mercury. Copper vibrates to Venus. Iron vibrates to Mars. Tin vibrates Jupiter. And Lead vibrates to Saturn. Within these seven are the qualities developed by all metals, the qualities that enter into the composition of gold. Therefore, if they are combined in proper proportion, and properly acted upon alchemically, the product is transmuted gold. Following the same steps, but using the metals of spiritual alchemy, we are sure to get the same results on the spiritual plane. These metals of spiritual alchemy are the various experiences of life. All, according to type, fall into one of several natural divisions. That is, the white light of life’s combined experiences may readily be separated by the prism of astrological correspondences into seven distinct groups, or colors. But before there can be the real white light we are considering there must be present the rays of all seven colors. Before there can be transmuted gold, there first must be brought together all seven of the essential metals. Likewise, we may be sure, before there can be spiritual gold, there must be the seven types of experience with life. These seven metals, or groups of experiences, must be collected. They can not properly be used in just any quantity, but only in certain proportions. They must be purified and separated from their dross. To lower their fusing point they must be

properly combined, or fluxed, one against another. Then, to reduce to the first matter or spiritual substance, the heat of the reverberatory furnace of their cosmic usefulness should be applied. If these steps are all followed the experiences flow together to form an organized spiritual form, complete in all its functions, an immortal body, which is the sought for spiritual gold. Therefore, as all seven spiritual metals are necessary in the exalted process, and as all must be raised in vibratory rate by the action of the reverberatory furnace, let us consider separately the nature and relation to cosmic welfare of each:

Lead —The first metal to be studied, because the most base of all, and therefore the most difficult to reduce to spiritual first matter and transmute, is lead. It is under the dominion of the planet Saturn. We deal, consequently, with all those motives, thoughts, feelings and experiences that are brought into the life and prompted by this most malefic of the planets. As a mineral lead is heavy, dull and morose; and the planet Saturn brings to the life heavy responsibilities, dull plodding labor and a melancholy disposition. It is a metal of extreme malleability, and in life is noted for diplomacy. It quickly tarnishes; incites, that is to petty ignoble actions; and stands as a synonym for great specific gravity, or selfishness. A major portion of the diseases, sorrows, losses, obstacles, restrictions, poverty and disappointments in the world are due to its influence. Under the most favorable conditions it brings gain; gain as the result of painful planning and plodding perseverance; intellectual supremacy through ample reflection and careful thought; and worldly station through subtlety, craftiness, cunning and unusual foresight. Without this lead in his constitution man would be destitute of caution; would act without considering the result, would buy without thought of the cost, and would make no provision for the future. He would be headstrong and rash, governed entirely by momentary impulses, and incapable of forming logical conclusions. In spiritual alchemy also it is most important; for the sorrows it brings tend to chasten the soul and may effectively be used to eliminate the dross of sensuality. Before being reduced to its first matter or purified the typical leaden viewpoint of life is made lucid in the much repeated formula that self-preservation is nature’s first law. It is the idea of self-interest; and to be sure, self-interest on any plane is essential to survival; for without desire for life and progress the soul soon succumbs to disintegrative force. But this is only a partial statement of the more complete law of life. That is, it is only mental lead, still dominated by the thought that all may sink if I may swim. The more complete law takes recognition of the interdependence of all life and the effect of mental attitudes on character. When life is viewed from the standpoint of

spiritual lead the formula is that my only excuse for existence, and my only hope of survival in spiritual realms, is my value to cosmic society and the service I render to others. This means that from the alchemical standpoint selfishness always defeats its own ends; for as we strive to aggrandize self at the expense of society the power of the soul dwindles and we attain less in spirituality. But when we labor for the welfare of the whole cosmic structure with no thought of our individual interests except in so far as they are essential qualifications for efficiency in unselfish work, we really gain; for we are adding values to the only real and permanent part of ourselves; to our characters. Lead will be lead, and selfishness will be selfishness, and the only way to convince Saturn that he is wrong is to convince him that selfishness does not pay. Let him think as is commonly taught, that if he is uncharitable here he will be dealt with harshly in the after life and he will loosen the strings of his purse. Give him to understand that if he does good here on earth he will be rewarded by a soft berth in heaven, or that whatever acts he performs for or against others will be performed for or against him in a future incarnation, and he is shrewd enough to perceive the selfish advantage of doing good upon the earth. Such appeals are made directly to the lead in man. The spiritual alchemist also operates upon this mental lead, but in a different fashion. Man is selfish only through ignorance; for in his narrow mind persists the idea that it is possible for one to gain some real advantage at the expense of another. Nothing is farther from the truth; and the attempt to do so invariably results in loss greater than the apparent gain. To deprive another unjustly of money does not necessarily weaken him; for if he takes the correct mental attitude toward this loss, what he gains in fortitude may more than recompense him for his material inconvenience. This depends upon the person. But one thing is as certain as the rising and the setting of the sun. It is that such an unjust act reacts upon the character of the doer and impairs the vitality of his soul. Just as Saturn in a birth-chart afflicting the luminaries impairs the physical vitality, repetition of such acts will cause chronic diseases that waste the spiritual tissues as certainly as tuberculosis destroys the body. Every selfish act of life means bartering immortal gold for sodden material lead; for material riches and advantages dishonestly gained weigh down the soul and impair its progress, even as lead carried about the person hampers physical action. To act selfishly, when viewed by the torch of knowledge, is really to act directly contrary to self-interest; for the real self- interest can not but place a greater value upon character, which may become an immortal asset, than upon the ephemeral gain of material things that last but a matter of days. To act unselfishly, when internal relations are considered, is to act in the direction of greatest self-interest for it builds up the eternal qualities that persist when all earthly wealth has decomposed into the star- dust from which it came. Thus selfishness and unselfishness to the spiritual alchemist become synonyms for

ignorance and wisdom; for each really defeats its own purpose. We can not act selfishly without injuring self, nor can we act truly in an unselfish manner without benefiting self. Lead is lead, and to dissolve lead in the spiritual light we must place it in the reverberatory furnace of its cosmic relations. By appealing to selfishness it then becomes convinced of its folly and perceives that golden unselfishness far outweighs in value the leaden advantages of physical life.

Tin —Tin is a metal of silvery-white color, malleable, ductile, and offering considerable resistance to the corrosive action of acids. It is under the dominion of the planet Jupiter, and has a low melting point. It corresponds in human life to such pure and noble moral sentiments as are of snow-white luster. True nobility of impulse itself is incorruptible, but quickly bends in malleable charity to assist a fallen brother. Its sympathies are drawn in filaments of mercy to the downtrodden and oppressed; and its dignity and reserve are melted at the sight of suffering. Tin, or Jupiter, is the major benefic, bringing to man health, wealth and affluence. This gain comes without effort, or as the result of favor inspired by good deeds. It is far removed from all that is sordid and harsh, indicating instead good cheer, genial warmth and generosity. Without tin, or Jupiter, the life of man would be stern and severe. There would be little inclination to assist others, little thought for anything save self. There would be no religion, and no charitable institutions, no paternal kindness, and no mercy. Lead demands payments with usury. Iron demands “an eye for an eye and a tooth for a tooth”. But tin rises to a higher law that permits it to return good for evil. Its thought in life is to live and let live. It aspires to extend the helping hand to all mankind and lift them up through sheer nobility of purpose. We might be led to think that tin, being such a magnanimous metal, is already in a state bordering on spiritual gold, but as a matter of fact it is somewhat destructive, and also contains much dross that must be purged away in the fires of affliction. Those who pass through life without enduring the sorrows of lead, never knowing poverty and illness, ever being cared and provided for, have not the plodding steadfastness necessary for real spiritual attainment. Those who are guarded from all dangers, hedged in by protecting influences, never knowing the strife that comes from iron, have not the aggressiveness, initiative and daring courage to wrestle with the dweller on the threshold and wage a war of conquest against the angel of eternal death. Tin is proof against the acids of envy and the inroads of remorse; but can not withstand the heat of dissipation. It is a wondrous and virtuous metal; but virtue being misapplied becomes a vice. It is a less difficult thing to give, than to know how to give wisely. To assist others to persist in idleness by unwise giving is as great an error as selfishly to withhold help from the deserving. When a hard struggle to secure

bare necessities is a requisite to enable a man to find his own powers, it is a misdemeanor to furnish those necessities gratis. To encourage dissolute habits by furnishing the wherewithall to gratify them is to become a party to the fault. To give well requires as great sagacity as to acquire the wealth to give. To act with true generosity is a far more complex matter than is commonly recognized. To be really merciful is not merely to gratify the physical needs of others for food and shelter. It includes more than caring for the sick and providing material education. It necessitates a comprehension of the soul needs of the individual and the satisfying of those needs. It embraces the spiritual meaning of not to spare the rod and spoil the child. Tin must abundantly be present in the storehouse of the spiritual alchemist; but after he combines it with the other metals, before it enters into the composition of transmuted gold it must be resolved in the spiritual light to its first matter. To apply properly the heat of the reverberatory furnace he must have the spiritual discernment to foresee the result of his action upon the character of the individual before he extends his hand in help. He must know what assistance the soul needs, and render first aid to the immortal part of man, using material means to accomplish a spiritual purpose. When tin is too largely present it brings an attitude of “I am better than thou”; a feeling of righteous pride and belief that good befalls through some inherent superiority. The evils it encourages are luxurious living, love of display, and an excess of generosity.

Iron —Both lead and tin are soft metals, yielding readily to pressure from the outside. Mercury ordinarily is a fluid; and copper, silver and gold, while having a hardness greater than tin and lead, are not unyielding. Iron, however, is a hard, severe metal capable of great resistance. It is harsh and gray, with a forceful character; but turns to an angry red when exposed to the attacking influence of the elements. Under the heat of affliction it gives way slowly, having a high melting point; and when so heated and suddenly cooled is distinguished for developing a temper. With the temper so aroused it is decidedly self-willed, and can not be forced to deviate permanently from the course or form it has chosen to assume. So great is this aggressive determination that it may be brought to a state of temper where if bent from its original shape it instantly returns to it, as observed in springs, the instant the compelling pressure is removed. Iron, or Mars, is the minor malefic, furnishing man with energy, courage, resistance, aggressiveness and forcefulness. Other metals are good electric conductors; though of course, lead is too miserly to permit an electric current to flow through its domain without niggardly opposition. But iron has the distinction of itself, either

permanently or temporarily, becoming magnetic. It thus exhibits an independence and force not possessed by other metals. Its great resistance and headlong impetuosity fit it preeminently to become both a tool in the hands of a worker and a weapon in the hands of a warrior. In fact, it may safely be said that all work and all conquest depend upon the amount of iron present; for if iron is lacking there will be insufficient energy for any worth while accomplishment. Without it any combination of other metals is weak and vacillating and altogether too pliable to serve purposes other than to be molded by such objects as they contact. Consequently, it is very important in spiritual alchemy that there be plenty of iron in the metallic fusion. Yet we can not use iron in its common corrupted state. First the rust must be removed and cast aside. Iron in character represents the selfish and animal propensities and the destructive and constructive faculties. Without iron man would be a constant slave to fear and anxiety; he would lack the ability to struggle to attain his purpose, and be in a state of perpetual dread. It commonly manifests in life as intense desire. But as action is ever in the direction of the strongest desire, the effort should never be made to kill desires, but to divert them into channels that are individually constructive and that work for the welfare of all. No great thing was ever accomplished without enthusiasm, and where iron is not, neither is there enthusiasm. Survival depends not merely upon lead, or caution, but also upon iron; upon the ability to dare and fight and struggle and resist outside influences. Even temper is a most valuable asset, when well controlled; for it permits of an elastic rebound. A man with this kind of temper can never be kept down; for he rises as soon as he falls. He no more accepts defeat as final than does the steel spring when it is flexed. Iron is valuable alike for destruction and construction. But to be useful in spiritual alchemy it must be reduced to its first matter in spiritual substance. It must be used not merely as a weapon of physical defense, but to destroy the pernicious and licentious thoughts that menace the soul. It must be used to tear down and destroy such forms of belief and such social conditions as threaten the spiritual life of society; and tempered to a sword of finest steel it must be turned against the legions of darkness that infest the lower astral realms. Placed in the reverberatory furnace, from time to time, it must then be forged into an implement of construction. Positive, aggressive spiritual thoughts must dominate the soul, must labor to spread the light of truth, must incite to persistent effort in behalf of society, and must become true constructive instruments in the erection of the edifice of the cosmos.

Copper —Copper is a metal of reddish color; soft, pliable, yielding, and a good conductor of heat and electricity. It is even a better conductor of electric force than iron, but is incapable of retaining that force and itself becoming energetic. Iron is a harsh,

forceful metal, but copper is mild and gentle. It presents a pleasing comparison to lead, being bright, cheerful and happy; while lead is somber, gray, sullen, reserved and frowning. Like tin, copper exhibits most pronounced virtues when associated with other metals. It is truly the metal of union, for it is always more contented when alloyed with another. It thus entirely lacks that independence of character that distinguishes iron, and must ever have a stronger companion upon which to lean. As a component of bronze it is of great value in the arts. Copper, or Venus, is the minor benefic, furnishing man with compassion, affection, refinement, and a love of the artistic and beautiful. It lends a pleasing aspect to every metal with which it associates; in human life bringing friendship, mirthfulness, amiability and conjugality. It is especially useful in brazing, that is, strengthening the union between other metals or between their parts. Similarly it exerts itself in society to draw people into harmonious companionship. It is the metal of love, presenting, when uncorrupted, the bright and cheery aspect of good will; very unlike the hard gray tone of iron which normally is cold and cruel and when exposed to the elements becomes a dull passionate red. Copper, however, while less easily tarnished and sullied than iron, is readily affected by acids of various sorts. When so attacked it degenerates into the vile verdigris of jealousy; a slimy green corruption that soils wherever it touches. In this impure state it is a rank poison which may be used as a paint on boats to destroy barnacles, as the diseases it engenders spread in the dissolution of the barnacles of society. Or, as paris green, it is sprinkled on growing vines to kill the insects that infest them. The parasites among the human race also fall victims to its virulence. It was this noisome poison, the product of corrupted copper, that resulted in the downfall of Rome. The paris green of luxury and licentiousness ate into her vitals and poisoned her soul, and she fell through weakness, her vitality so sapped by this noxious impure copper that she was left an easy prey to outside foes. Copper, in spiritual alchemy, represents experiences with love, sympathy and affection. The world would be a harsh, bleak land without the refining influence of copper. There would be no appreciation of beauty, no knowledge of harmony; none of the softer shading of life that soothe the sting of adversity. There might be the joviality characteristic of tin, but ties of love and affection would be lacking. There might be strenuous action and fiery passion springing from iron, but no grace in those movements, and only selfishness at the base of desire. Without copper the world would be the scene of perpetual conflict, of strife without surcease; for it is the metal of peace. It is the only direct antidote for a surplus of lead; for in so far as love is present selfishness departs. Its peculiar property is that of giving strength and endurance and life to other metals, such as bronze, which is an alloy with tin, and to brass, which is an alloy with zinc. In alchemical combinations also it lends itself to permanence, and a magical ring or an amulet of metal to retain its potencies must not only contain gold and silver, but a small portion of copper. It is the love element which retains the magical force and binds the gold and silver in permanent union, permitting the interaction of magnetic

forces between them. The organs of the body retain their life and perform their functions only so long as organic copper unites the separate cells that compose them and binds new cells to the old to replace those decomposed by iron; disintegrated by rust. There can be no complete and permanent union on any plane unless copper is present as the binding material. Transmuted gold is produced from a union of other metals. The importance of copper can not be overestimated in spiritual alchemy. While impure it can not be reduced to the first matter; for the spiritual light finds no point of contact with copper that is corrupted. But when pure it resolves, with almost no heat from the reverberatory furnace, into the spiritual state. In this condition it readily enters into union with other spiritualized metals, and never fails to add to their utility. It is very easy to mistake other elements for pure copper, and the spiritual alchemist must take unusual pains to secure it undefiled and in ample volume thoroughly to bind together the other metals. But when once obtained, many of his difficulties are over, for it is not difficult to transmute.

Mercury —Mercury is notable among the metals in that at ordinary temperatures it is a fluid the particles of which are set in rapid movement by the least outside influence. The fleetness of its drops as well as the swiftness of the planet, is well symbolized by the wings on the feet of this ancient messenger of the gods. A little quicksilver spilled in the laboratory and its drops are everywhere, elusive, quick moving, and of brilliant silver-white luster. Mercury is the planet of the mind, and mercury is a metal of wonderful penetration. Its particles readily find egress through substances that are impervious to other metals. It may be strained through buckskin, or even through a chamois-skin bag, and the minutely divided particles will again immediately unite; even as man’s thoughts penetrate the inmost recesses of nature and after their separate work of exploration collect again to become a conviction. The perceptions of man are many diverse beads of quicksilver which when brought together unite in a single shining concept. It is the most unstable of our metals, and volatizes at a very low heat into white vaporous fumes. Similarly are man’s thoughts quickly accelerated by the fires of enthusiasm, to soar aloft into more tenuous realms, leaving the dull cares of earth behind. Thus also, under the heat of impassioned idealism, do they rise to the altitude of eloquence. Mercury is a volatile, changeable, fickle, persuasive metal. Being liquid, it conforms to every surface upon which it rests, and readily adapts itself to every circumstance of life. Nor does it stop with mere conformity to contour, but has the peculiar property of forming amalgams with other metals. So blended it takes upon itself the properties and qualities of whatsoever metal with which united. So also is the mind of man colored and influenced by its contact with the external world. Its trend at any given

moment is governed by its transitional contacts, which operate upon it through the well known laws of association. Mercury has a wonderful power to reflect light; and for this reason is used as a coating for mirrors. The mind, likewise, has the power of reflecting, mirroring on its surface the image of all it perceives in its contact with the world. When heated, our metal is converted into a white gas which has a number of uses in common chemistry; almost as many as have thoughts inspired by zealous enthusiasm in the chemistry of the cosmos. But these fumes when breathed produce in the human organism a peculiar blackening of the gums, called salivation; accompanied by the falling out of the teeth. The teeth and bony structure of the body come under the dominion of lead. They correspond to that which is practical. The mind, or mercury dominated by religious enthusiasm, or by mystical zeal, sometimes becomes feverish and the thoughts volatilize into imaginative vaporings. These mental fumes attack the social structure and result in loss of practicality. Man should not forget that so long as there is a physical body to nourish he has need of teeth with which to masticate physical food. To inhale the fickle fumes of imagination in too great quantity is to get too far from earth; is to become an invalid and a burden to society through speculative salivation. That is, when he loses sight of the practical, be becomes a romantic visionary, lacking teeth with which to attack the essential problems of everyday life. The reflective powers of mercury are utilized in medicine to eliminate the impurities from body, just as they are used mentally to purify the mind. I refer to the purgative, calomel, which is a compound of mercury and chlorine. Chlorine is an acid which readily attacks all metals. Mercury in combination with chlorine partakes of its nature and attacks and eliminates from the system whatever it directly contacts. Calomel is the purgative most prevalently used by physicians of the old allopathic school of medicine, and is the method almost exclusively employed by the old school scientists. On the mental plane it is the power of destructive criticism. More progressive investigators have arrived at the conclusion that in many cases it does more harm than good, injecting a deadlier poison than the one it removes. This is true in science as well as in medicine; for the criticisms often do not discriminate between the refuse that should be removed from the physical and mental constitution and those valuable tissues upon which life itself depends. The spiritual alchemist utilizes both the penetrative, or perceptive, qualities of mercury, and the reflective attributes. He learns the nature, purity, and value of other metals by associating them with mercury. Amalgams with other metals are not impurities. But all perishable elements, those not grounded in the very truth of things, are impurities. Mercury may readily be dissolved into the first matter in the reverberatory furnace; but it first must be freed from impurities.

Silver —Silver is a bright, white metal that, although readily attacked by certain acids, does not tarnish under ordinary conditions. It is one of the so-called precious metals, and as such is used for currency among civilized nations. In the human body it is represented by the nutritive functions. Both in society and in the life of the individual, gold supplies the vitality and silver furnishes the food for subsistence. Nations rely upon gold as the bulwark of their financial structure; but silver is the medium of exchange with which homes are supplied with food, and which keeps the wheels of industry turning. This metal is ruled by the Moon. In spiritual alchemy it is the domestic impulses and the experiences with parenthood. These experiences when properly purified need but little heat from the reverberatory furnace to reduce them to the spiritual first matter. They then become, indeed, the nutrition of the soul. Children, to be sure, require watchful care: but responsibilities have a way of developing the ability successfully to bear them. But the chief value of alchemical silver is in the awakening of tender affections that are untinged with self-interest. Parental love is one of the most potent agencies known for displacing selfishness with devotion to the welfare of another. It thus gives a foretaste of the blessed after-life commonly spoken of as heaven. As silver is very negative, that is, plastic and yielding, too much of it impairs initiative and hinders transmutation. Yet is unusually durable, as witness its use in coinage; for it corresponds to imperishable factors that persist even into the life to come. Parenthood and the home are not merely institutions of earth, but correspond to spiritual verities. Domestic life is something more than just a social expedient. It is the material shadow of conditions on the spiritual plane that hold the most glorious possibilities. In addition to being receptive and a good conductor of heat and electricity, silver has a markedly pleasing resonance. This resonance is exemplified in the lives of those who expand parental love to embrace some larger section of the human race. These beneficent individuals respond to and vibrate in unison with pulsations emanating from the spiritual plane. This kind of silver readily enters into the composition of transmuted gold.

Gold —Gold is a bright glittering metal of imperishable nature. It is unattacked by any single acid and is unaffected in its quality by fire. These unusual qualities are its mark of distinction, and we search for them throughout the material realm and in the character of man to find that which is capable of being converted into gold. We may be sure that whatever partakes of these qualities, and only such things, therefore, as

are immortal and imperishable, may become a permanent part of the body of spiritual man, and thus be transmuted into gold. Gold is ruled by the Sun, and thus represents also the vital principle of all life. It is the central, governing authority, the foundation of the financial structure of society, and the source of power both in physical and in spiritual man. The natural gold in the human constitution is the ego, imperishable and as pure as pristine sunlight. But there is another gold that is not the ego, yet that partakes of its enduring nature. This is not the material gold that some strive to make in the chemical shops of the earth. It is a spiritual gold, that is, a gold like unto the ego in its spirituality and continuance. It is even possible to convert, through proper purification, combination and heating, every event of life into this most precious metal. It is possible to use every experience as spiritual metal that enters into the building up of a spiritual form. This immortal body is the transmuted spiritual gold.

Purifying the Metals

Chapter 3 Purifying the Metals TO become a spiritual alchemist one must take a very different view of life from that held by the rest of the world. Life and all its experiences must be considered from the inner plane of realities; for realities alone can be raised in intensity of vibration to the plane of spiritual substance and there persist as portions of the immortal spiritual body. The attachment to appearances must forever be severed. When seen from this higher plane the things upon which more worldly people dote, and for which they ceaselessly toil and struggle, are recognized to be but the dross of life that must be skimmed from the various molten metals of experience and cast into the waste of perishable debris. These very things that men set their hearts upon, when more closely scrutinized, are observed, to be but the scum that rises to the surface of life’s purer metals when they are melted by the fires of the reverberatory furnace of their cosmic relations. This refuse must be skimmed from the pure and transcendent values that lie beneath it and cast to one side; but the metals themselves, thus recognized and separated from the dross, should be preserved with the utmost care as priceless spiritual possessions. Every experience of life from the cradle to the grave; yea, and every experience of the life to come when the soul shall have passed through the river of physical dissolution, is composed of two parts, real metal and corruptible dross. And it is possible with each experience to separate the dross and the real metal and operate upon either and entirely neglect the other. The vast majority of mankind preserve only the dross and unwittingly discard the part of real value. Consequently, their possessions tarnish, or if placed in the fiery furnace of cosmic usefulness turn to ashes, perishing and leaving them poor, indeed. But the spiritual alchemist carefully and patiently searches each experience of life as it comes to him for the bead of real metal that is sure to be hidden amid the rubbish and debris of its external effects. Oft-times this rarer portion is but a glowing speck imbedded in a mass of confused impurities. Nevertheless, it is well worth the effort of its recovery. Each grain of unsullied metal added to the priceless collection of years, is so much that will never be lost and never be taken away; for it finally will be converted into an ineffable and glorious effulgence, called by the learned, spiritual gold.

Real Metal Distinguished From Dross —As students of spiritual alchemy let us now learn to discriminate between real metal and dross. The real metal is the underlying reality of each experience, that is, its effect upon the soul; while the dross is the apparent condition, the material effect, which is the cloak of seeming with which every reality in existence is clothed. All too often, for instance, we speak of a man as if he were merely an entity of flesh and blood, while in reality he is soul and spirit, and the physical body is but the garment of manifestation which covers the character. We commonly say that the man is sick when in reality it is only his body that is ill; and thus we confuse the dross with the real metal. It is true that a man may be sick; for his soul may be corroded with the rusty scales of lust, prostrated with the lead poison of greed, corrupted with the verdigris of sensuality, or tarnished with the impure tin of self-indulgence; but to these it is less common to refer. Men walk through life apparently the image of bodily health, yet with souls that truly fester. But so blinded to reality are most people that they can see only the perishable covering that hides such conditions as inwardly exist. So long as we consider a man fortunate or unfortunate without appraising the effect of events and conditions upon his soul, we are mistaking dross for the pure metal; for the dross relates to external life, and the true metal only concerns the soul. When we accept it as possible for one man to be injured by another, we are accepting appearances for reality; for no one is injured in his real nature except by his own permission. But if I take the attitude of a spiritual alchemist I realize that another may torture my body, or place me in prison; yet he can not injure me thereby unless in my ignorance I mistake my body for my real self. I realize that the soul is the only true self, and that it is impossible for anyone to in any way affect my soul except through my own consent. Thus it is that either in wisdom or in ignorance we give the unspoken nod of our approval to every event that constitutes a real metal of life; that has any influence upon the soul; for the event itself has no power to affect the soul except through the attitude of the soul toward it. The same event happening to two persons may readily be considered from diametrical standpoints, and thus, because viewed from different planes, have exactly the opposite effect on the inner self of one from that which it exerts on the other. For instance, the inheritance of a fortune may lead one person to a life of ease, luxury and licentiousness; while leading another into a life devoted to welfare work, charity and philanthropic endeavor. The effect on the soul of one is exactly the opposite of the effect on the soul of the other. It is not the inheritance that causes these effects, it is the attitude toward the inheritance. And thus it is with all events; it is not the things

which happen that affect us, but only our mental attitude toward those things. The spiritual alchemist goes even a step further than this: He believes that it is only when we confuse our bodies and material possessions with our true selves that we become the slaves of circumstance. Freedom from the bondage of environment depends upon our recognition of the distinction between our real selves and real obligations and the external form and the responsibilities that some seek to assume, but which in truth belong to Nature. I do not mean that man can always control the events of the external world. He can do this to a limited degree, and he should strive to increase his ability to overcome such external restrictions as are imposed by environment. But there are many events far beyond the power of any individual to control. There are events that affect whole communities, whole nations, whole worlds, and even whole starry systems. These events, by compelling adaptation to altered environment, have an effect upon the physical bodies and the actions of the members of a group. No man can imitate Joshua of old, and command the Sun to stand still, with any reasonable hope of being obeyed. In spite of any effort of our most ardent metaphysician the succession of the seasons will continue. And what wisdom providence displays in making it impossible for us to tamper with the movements of the planets in their orbits! What would happen to our solar system if it could easily be deranged by the monkey-like curiosity of certain prevalent individuals who just can’t let the dial of a radio or the engine of an auto alone? But man is not responsible for the movements of the stars. He is not even as yet responsible for the cyclones that at times sweep sections of the earth. Collectively, man is coming to be responsible for the effects of wind and flood and earthquake, because he is learning how to build to prevent their causing great havoc. Yet even here no one man has more than a limited control. Somewhat he may influence others toward proper building, and he may build properly himself; but he can not compel the inhabitants of a region often devastated to take adequate care of themselves. Nor beyond the limit of his ability to alter their peril is he in any way responsible. Man is not responsible for anything beyond the power of his control.

Spiritual Freedom —It is the recognition of the difference between real metal and the dross of life, and of the difference between his own responsibilities and the responsibilities that rightfully belong to Nature, that permits, in the true sense, of the spiritual alchemist being the most free of all men. Following his reasoning, let us recognize that I am responsible for only such conditions as lie within the range of my ability to alter. There are other intelligences in the universe than myself, and it is presumptuous for me to assume the obligation of

their acts, other than in so far as I have an influence over them. If, for example, the nation of which I am a citizen conducts its affairs in a particular way, I am answerable for this so far as I have a national influence. Or if the guiding intelligence of the world, or the influence of energies reaching the earth from the planets temporarily inharmonious to each other, brings drought, crop shortage and pestilence, the responsibility rests with the intelligence or forces superior to man. Certain limitations are imposed upon my physical domain. Beyond my power to overcome them it is an impertinence for me to assume these duties of more advanced beings. Yet because I do have it within my power, and because this is a duty really belonging to me, through forming a proper attitude toward events I can completely be free from the bonds of environment; for it is only through my attitude toward it that any condition or event can in the slightest influence or affect me. An unjust judge, it is true, can deprive me of all my property; but he has injured me only in as much as I have identified myself with my property. If, instead of discovering the real metal of the event, I mistake the dross, the material thing, the property, for the thing of value, and attach great importance to it, I am greatly injured; for I have striven to retain dross and it has been wrenched from me by violence. But this injury was perpetrated not by the unjust judge, but by myself. It resulted from my ignorance in supposing that I might be injured by another; and from mistaking dross for a thing of permanent value. Instead of thus suffering injury, had I sought the real metal, I should have found that it can not be appropriated by another. My material possessions can be retained but a few years at best, and then are discarded; for they can not follow me beyond the tomb. But my most valuable possessions—the metal of each experience gained through my attitude toward it—are not so transitory. They persist as factors in the consciousness that determine character; and character, as well as the mental attitudes forming it, leaps the abyss of death to a land where blossom the fairer flowers of eternal spring. Man all too commonly identifies himself with external things. He fails to perceive that these are the ores of life that yield only dross unless some special effort be made to recover the true metal within. At times he attracts to himself honor among men, at other times he may have wealth, health, a wife, children, and pleasure. But such ores are of no greater real value than when he is despised among men, or when he loses money, is ill, is separated from his wife, estranged from children and is beset with pain. Each of these experiences is an ore, or impure metal, composed of both dross and precious mineral. But appraising it from the standpoint of its external effect in each case he retains only the dross and permits the permanent wealth to pass from his possession. It is only when he perceives the effect upon character, and strives for an attitude that makes each event increase the power of the soul, that he discards the dross and recovers priceless metal. He has not, it is true, the power to determine, beyond certain limits, the kind of ore brought to him. He can acquire, if he tries, ores that contain all of the seven essential

metals. And he can get them in ample volume to furnish the metals in quantity enough to flux with each other and complete the transmutation. But whether these ores from which metals may be extracted are pleasing or severe, whether they are easily worked or are extremely refractory, is only to a measure within his power. Thus being beyond his power, they are likewise beyond the scope of his responsibility. The manner in which the raw materials are furnished is mostly the responsibility of Nature. It is his responsibility to work all the ores she provides, and not grumble at their quality. When he assumes he knows more than Nature, and remonstrates because he thinks she should have brought him ores of a different texture, he is playing a role for which he is fitted neither by experience nor by intelligence. Nature is the boss alchemist, and he may be sure she knows her business. But because he can not control the prerogatives of Nature does not make him a slave. It is only when he tries to do the work that rightfully belongs to her that he is under compulsion. For the only thing that can possibly affect him, that is, affect his real self, is his attitude toward these ores of experience Nature brings. And as it is within his power completely and at all times to control and direct his attitude, whenever he desires he can be completely free.

Alchemical Tools —Nature not only furnishes him with the impure metals, or at least makes it possible for him to mine these ores, but it is her duty to furnish him the tools of work. These tools are named capacity and ability, and include the power to attract or repel opportunity. Nature has plans of her own that are sensed only by the most advanced of men. She is building a cosmic edifice; and in this tremendous enterprise of construction she must employ workmen of every variety of talent. Not having them ready made, like any good executive, she undertakes to develop them. But as each has a somewhat different duty to perform in the universal enterprise, the training to fill these positions correspondingly varies. The training of one is not the training of another, because each must be skilled in a different function. Thus it is when we arrive at this stage of our education known as the life of man, that there is a vast difference in the tools with which we are supplied. One man has Uranus, Saturn and Mars prominent in his birth-chart, with Mars receiving harmonious aspects from Mercury, Uranus and other planets. Not only has he a capacity for mathematics and engineering, but he has unusual mechanical skill, and makes a success of vast projects requiring the use of intricate machinery. His Mars thought-cells use their psychokinetic power, which is increased by his association with Mars environments, to bring good fortune into his life. His neighbor has Uranus, Saturn and Mars equally prominent in his birth-chart, but Mars receiving discordant aspects from various planets. He also has unusual mechanical skill, but as the Mars thought-cells use their psychokinetic power to

bring misfortune into his life, and associating with Mars environments increase their psychokinetic power, whenever he is much about machinery he suffers physical accident, and whenever he attempts a large construction project, fire, or flood, or financial depression comes along just in time to wreck the venture. So-called good luck and bad luck are not fortuitous. So-called good luck is due to the psychokinetic power of harmonious thought-cells in the finer form, and so-called bad luck is due to the psychokinetic power of discordant thought-cells in the finer form. Still another man has Mars weak in his chart and making no aspects, and has neither the ability nor the inclination to build even a chicken crate. In Nature’s school these men are undergoing different training. Opportunities for physical accomplishment are presented to some, and not to others. And thus we might take up all the various combinations of circumstances that are beyond man’s control. For such detailed analysis you may turn to the lessons on astrology and mental alchemy. Here I desire only to point out that people at birth are not equal in ability, nor throughout life are opportunities equally distributed. No more so than a musician should receive the same education as an accountant. For all individuals are undergoing training in Nature’s school. The lessons given at any time differ with the progress made in developing the talents necessary for the individual successfully to fill the job for which he is being fitted. The makeup of our astral bodies at the time of birth is the result of the training we have undergone in impersonal lives before birth. We have developed to a point where we have certain capacities and abilities. These are tools we have earned. Furthermore, from time to time, as the result of the stimulation of the thought-cells in our astral bodies, through the movements of planets subsequent to birth, other tools are placed in our possession. They are those accentuated forces that attract or repel opportunities. Now this outfit with which we are born, as indicated by the birth-chart, and the additions to it, as indicated by the progressed aspects, are given to us by Nature, because they are just what we need at this particular stage in our schooling. Nature does not compel us to keep the various implements in the imperfect condition with which they come to us. She is quite willing that we should remodel, sharpen, or otherwise perfect, these tools. If we can do so it indicates that we are ready for those of better design. But those she gives us, that is, the astral organization mapped by the birth-chart and progressed aspects, are such as she deems we most need until we attain the skill to make them better. Thus the capacities, abilities and the tendency to attract opportunities with which we are born are not our responsibility, but that of Nature. When we complain of them we merely air our ignorance; for Nature knows better than we what we need to fit us as competent specialists in her vast workshop. We are not under obligation for our birth-chart, or for the tools it lists, but we are most importantly responsible for perfecting these tools and for the use we make of them. It is common, I know, for people to deplore both lack of material possessions and lack of opportunity. But when we do this we are vacating our seats, where we sit as pupils at the feet of Nature, and attempting to become the instructors, and tell her how

to run the universe. The ores of life, the experiences that have as yet not been separated into dross and pure metal, are only loaned to us by Nature. Material possessions, fame, family, friends, and all that worldly men set their hearts upon, do not belong to us; nor can we retain them more than a limited time. They belong to Nature, and it is her privilege and her wisdom to give and to take away. So also with opportunities. They belong to her, and she issues them to us temporarily only as we can use them in our schooling, and then they are withdrawn to the inscrutable storeroom of a vanished past. Our tools, however, she permits us to keep. They are the reward of our progress. Some we have at birth. They are capacities, abilities, and the power to attract events and opportunities. If we have used these properly they assume a more perfect form and function, and are built into our finer bodies as implements of increasingly superior design. And as in this more splendid model the workmanship is largely our own, they do not belong to Nature, but to us, and we are allowed to keep them; for Nature, in her wisdom, takes from us only the things that belong to her. We come into this life well equipped for the lessons we next must learn. We are given, or have acquired in impersonal lives, the necessary tools. Life, at the direction of Nature, delivers to us certain impure metals in the form of experiences. Within limits, we have the power to acquire better tools, and to gain possession of ores more to our liking. We have the power, that is, to modify the makeup of the astral body as mapped by the birth-chart, and to annul influences shown by progressed aspects, or initiate other influences of importance not so shown, by which we change the type and quality of events. Nature thus permits us, in addition to those otherwise furnished, through unusual industry and intelligence, to acquire other tools and other metals. These are the rewards of exceptional merit; the result of changes deliberately planned and persistently carried out in the development of character. Other than these that are acquired as a reward for special effort and fine craftsmanship, Nature is responsible for both ores and tools, that is, for both experiences and abilities. Yet exercising these abilities upon whatever experiences Nature sees fit to deliver, using the tools we have upon the ores presented, we can extract from each a metal of purity and brilliant luster. When obtained, like our tools when well cared for, the pure metal is never taken away; it belongs to us as a priceless possession. This obligation is not that of Nature; the responsibility of extracting pure metal from each event of life is solely our own. Let us, therefore, that the metal may be retained, discuss how in each case it may be separated from the dross.

Purifying Lead —As lead is the most difficult of all the metals to separate from the dross, let us

consider it first. It is not an easy thing to endure poverty. Nor do I suggest that we should make no effort to overcome physical want. On the contrary, we should exercise our ingenuity and our initiative to attain to comfortable circumstances, not merely for our own pleasure, but because normally we can render greater service to society when so situated. Yet if the grinding heel of scarcity crowds us against the financial wall, let us not moan and wail. Dearth, however much it may inconvenience the physical body, is incapable of affecting the soul. It can injure us only when we take a wrong attitude toward it. Furthermore, the very fact that we are beset by this wolf of want indicates that Nature in her wisdom has provided it for the lesson it carries. We need this particular schooling, or she would have given us some different problem to solve. To the spiritual alchemist poverty is not an affliction, it is the ore of lead, given him by Nature to develop his character. If he shirks the lesson he is still in its presence. The more he dreads it the harder it is for him to bear. But if he learns the lesson here required he alleviates his condition on the physical plane, and gains a valuable spiritual possession. Physically this lesson is at all times, and without complaining, to do the very best he can with what he has. Spiritually, it is that both poverty and wealth are alike in offering opportunity to create values for the soul. Another ore of lead takes the form of heavy responsibilities. More is required of him than he feels it is possible for him to do. The feeling persists that the weight of the world is resting on his shoulders. But does he become discouraged? Not if he is a spiritual alchemist. However heavy the burdens may be, if he bears them as resolutely as he can, and does not falter in the trying, he knows he has done his part. Maintaining such an attitude, and using his intelligence to discriminate between necessary and useless burdens, they commonly melt like thawing ice, and relieve him of their crushing weight. Should they really be too huge to carry, he realizes, however, that they do not all belong to him; for he is responsible only for what he can do. Even should they crush him they cannot affect his soul. If he has done his best, that is as much as Nature requires. These burdensome responsibilities, heavy work, drudgery and physical hardship are supplied to him by Nature because they are his present need to continue his schooling. He is being fitted, you may be sure, for a task in cosmic affairs that requires such experiences to prepare him for it. They offer him exceptional opportunity to develop persistence, self-reliance and optimism. Long, dreary, depressing spells of illness are also impure lead. They are not pleasant, and are not to be sought. A part of the lesson Nature here seeks to teach, no doubt, is how to avoid them. No pains should be spared to shun them, and thus demonstrate that to us they are unnecessary subjects in the curriculum of life. But when they do come, in spite of all our efforts to skip them, we may as well recognize that our future universal fitness requires that we master these disagreeable lessons. There is a right way to act in sickness; quite as much so as in health, and it is our task to find this way

and apply it. To become disheartened and blue affords no help, it merely assures that we shall be given more of the same leaden exercise. Not until we face such conditions with patience, hope and fortitude, have we gained the mastery. Realizing this, we discard the dross and retain the metal in its purer form. Still another kind of lead is death. Every moment of life should contribute as a preparation for this event. In addition to the effort to build, by proper states of consciousness toward the various experiences of life, a complete spiritual body, the preparation should also include gaining knowledge, acquiring ability, reorganizing more harmoniously the thought-cells, and elevating the dominant vibratory rate. Nothing experienced or learned—as hypnotic experiments prove—is ever forgotten by the soul, or unconscious mind. Ability is know-how, and it can be adapted to doing things after life on earth is done. The thought- cell organization of the inner-plane form determines, while on earth and after passing to the next life, the fortune or misfortune of the conditions attracted. And the dominant vibratory rate determines, both while on earth and after life on earth is done, the inner-plane level on which the soul functions. But whether death comes early or late is only slightly our affair, being largely a responsibility of Nature. To fear death is to become a slave to the desire for life. It is to be miserable, and make less glorious the time allowed us here. Nature knows how long we should remain in this lower class of her instruction. In her wisdom she will see to it we are given opportunity to develop the talents we need for cosmic construction. If we are ready for a different classroom than that afforded by the physical world, why should we mourn at our promotion, or weep at our departure? Death, it is true, is an ignoble defeat when met with fear and shrinking; but it is a grand victory when faced with the knowledge and courage that it is preferable to a life of slavery to error and fear. The lessons it affords are courage, faith and cheerfulness. Coupled with the conviction that even this grim reaper has no power to alter the soul, they separate the worthless, and retain for spiritual use, this otherwise distasteful metal in its finest form.

Purifying Tin —It is quite as difficult successfully to withstand undue prosperity as it is to contend with adversity. To be sure, prosperity is more pleasing to the physical senses; but if wrongfully viewed it is equally distressing to the soul. All too easily does wealth engender arrogance and pride. All too often it is taken as the symbol of some inherent superiority. Far too frequently does it permit time and energy to be spent in ways that are spiritually unprofitable. The dross is taken for the metal, and proves as great a hindrance to transmutation as does either corrupted lead or rusty scales of iron. Yet the spiritual alchemist takes a far different view of tin than those who quote from the Bible that hardly shall a rich man enter the kingdom of heaven. He looks upon wealth as merely another ore of life. It is neither good nor bad, but a responsibility to

be as energetically shouldered as those of lead and iron. It becomes good or bad for the soul only through retaining the tin or the dross. If the pure metal be discarded, if the opportunity to use it for the good of all is permitted to pass, there is nothing to transmute. Material opulence can not be transported to the spiritual realm. But if wealth is used for the betterment of the race, instead of for reveling in luxury, the dross is discarded and the pure tin retained. Not only does this permanently affect the soul, but in such a manner that its substance is easily transmuted on the spiritual plane. Nature has provided us with tools, such tools as we require. These are abilities, including those qualities mapped in the birth-chart that tend to attract or repel wealth; and those relations mapped by progressed aspects that at times bring opportunities to acquire riches, or that at other times result in financial loss. It is Nature’s part to furnish us with tools, but it is our part to use the tools she places in our hands to the best possible advantage. If among the tools thus inherited we have the power to gain treasure, we are quite as accountable for the use we make of it as we are of the use we make of poverty and loss. The Bible parable of the men given for use a different number of talents is not without alchemical significance. We are responsible in proportion to our endowments. Riches are not to be shunned. They are to be made use of for the benefit of all. If a man is gifted as a writer, it is his privilege to use that tool for human uplift. If he is a structural engineer, civilization has need of bridges and tunnels. Likewise, if he has financial ability, he should use it to the utmost; but use it to advance the interests of mankind. If losses come he should not wail and moan; for these also are ores for his furnace. He has not been injured by the departure of dollars and cents, except as he identifies himself with lucre. Neither is he really benefitted by the possession of more than a competence. But he can be truly benefitted by either loss or affluence if he but recognizes that their real value lies in his attitude toward them. If, like the holy beggars of the East, he shrinks from making money but permits others to support him, he becomes indigent also in his soul. If he gains money merely to feed his vanity and as an aid to riotous living, it is a detriment. But if he has money and uses it for truly philanthropic purposes, he has proved his skill in the use of one of Nature’s tools, and from this ore of tin, known by the name of material wealth, he has extracted a pure metal that helps to glorify his soul.

Purifying Iron —Iron is brought to some people in much larger quantities than to others. Some people have a predilection to cuts, burns, accidents, losses by fire and robbery, and to arousing the ire of others. Iron also is attracted in its more constructive ores, such as following the mechanical, engineering or building trades, or in association, either as operator or patient, with surgery. But of this we may be sure, that whenever the ores

of iron are present in large lots, the cosmic fitness of the individual to whom the iron comes requires these experiences for its proper development. Iron is one of the most necessary metals to complete the transmutation, for without it the other metals become dead and lifeless; but it is only valuable when pure and separated from dross. Lust and anger are both expressions of iron in a state of decay and corruption. Unrelenting effort in behalf of some high cause, and undeviating activity and determination in the face of great obstacles and unfair opposition, are forms of iron that have been well purified. When others strive to injure us, it is only because of their ignorance. If they possessed understanding they would know that in treating us unjustly they were in reality not injuring us, but only injuring their own souls. Another can not truly injure us, except with our own permission. If, when another speaks harshly to us, or criticizes us, or becomes angry with us, we also become angry, or speak harshly, or become resentful, we are injured. But we have then injured ourselves. But if we cast aside anger and thoughts of vengeance, and think and act justly, though firmly, with a clear comprehension of the effect of our attitude and actions on the welfare of society as a whole, we have freed the metal from dross and come into possession of pure iron. We should, of course, exercise caution to avoid accidents and to prevent becoming involved in acts of violence. Yet if in spite of due precaution we are in an automobile accident, are held up by a bandit, or a surgical operation becomes necessary, there is a right way for us to conduct ourselves under these circumstances. We can make an effort to prevent undue agitation. Calmness and tranquility are lessons of great value that may be learned from experiences with iron. We do not need to quail; for courage in trying circumstances is a purer form of iron. The material loss, or the pain, has no effect upon the soul except as the soul accepts it. Therefore, each such violent condition may be viewed as a test of our fitness to handle this metal. Instead of spending either time or energy thinking about the pain or loss of injustice, we can immediately plan what constructive activity lies open to us. By diverting our energy to building, or overcoming, or remedying, to the fullest extent that the situation permits, we ignore the seeming, get rid of the dross, and supply ourselves with iron in an unadulterated state fit for final transmutation. Tolerance is another lesson to be learned from iron. We think, without doubt, that we are right and others who differ in opinion are wrong. We perceive only our own viewpoint clearly, and because iron is abundantly present we become highly enthusiastic. Such enthusiasm is a very fine grade of iron ore, but it must be freed completely from dross before it acquires much value. We must recognize that the experiences of other people give them different viewpoints. Their conceptions are the natural outgrowth of the things that have come under their observation. And as they have not had the same opportunities that we have had, it is impossible for them to see things from the identical angle that we do. We must not, therefore, blame them for their opposition to ideas that to us seem inevitable. They can not help rejecting those ideas. It may be possible, or it may not, to educate them to our point of view; but at least we always owe it to ourselves to avoid any feeling of irritation at their lack of

comprehension. We owe it to our own souls not to interfere unduly with their opinions and actions. The exercise of such wide tolerance purifies the iron and prepares it for transmutation. Should lightning strike, or a fire burn down our property, or money be taken from us at the point of a gun, we have an ore of iron from which may be extracted pure values. Being knocked down, financially, emotionally, or literally, calls for neither weeping nor complaint, but for as quickly as possible getting to our feet and doing the best thing we can think of about it. Lawsuits, the opposition of others, and persecution because of our stand in regard to the things we feel have spiritual value, all bring opportunity to gain iron and to purify it. We can be just, even to enemies. We can strive valiantly to overcome opposition without desiring the injury of those pitted against us. If their injury becomes a necessity in order that a wider and more important section of society may survive, we may approach the task as a surgeon who sympathizes with a patient performs an operation. He feels no enmity toward the part removed. Instead, he is actuated by the desire to help the patient. Thus does severity, as an ore of iron, when exercised without malice, but with a view to the improvement of conditions, become purified and suitable for spiritual construction.

Purifying Copper —What are we to do when someone whom we love refuses to reciprocate? How are we to act when our husband or our wife grows cold and spurns our caresses? When another and newer face comes along and entices away the one, the tendrils of whose affections have wrapped themselves firmly about our heart, what course of conduct and thought lies open to us? How shall we purify such agonizing copper? However much we may delude ourselves into that belief, the object of our affection nevertheless is not a spiritual possession. If he or she is the soul-mate, that spiritual relationship will take care of itself when we have built a sufficiently active and conscious spiritual body through complete transmutation of the metals of experience to the spiritual plane. But the physical body of the one loved, and the affectional interests of this one so far as the earthly plane is concerned, are but another form of copper dross. Friend, lover, husband, and wife, all have their own lives to lead. We may again be united in the beyond, who knows? But while on earth each has the working out of his own destiny, each has the ores of the various metals to collect for himself, each must lead the existence that seems to him most alluring. When we endeavor by force or subterfuge to bind others to us who wish to depart, we are through injustice to them really injuring ourselves. When we grieve and sorrow over their departure, we are retaining a corrosion that eats into the vitals of all that it contacts. This helps us neither here nor hereafter.

It is always permissible, if we can do so without injury to another, to endeavor to win the friendship or love of the one we hold dear. A husband or a wife is a weakling who permits another to steal the love of the mate without making an effort to retain that love. But love is never retained by force, nor by complaining, nor by finding fault, nor by any other disagreeable activity. It is either held through the exercise of lovable qualities, or it is lost. Anxiety, and fear of the loss, but make the loss more certain. And in spite of all effort the loss may come. If this comes to pass, we may be sure that it is because we have not yet learned to handle copper adequately. Nature has provided us with this particular experience because from it we can learn a needed lesson. When love prospers and affection rejoices, we can permit them to inspire us to noble things. And when love is unrequited, or the affections of a dear one go astray, or the one closest to our heart is violently wrenched away by the angel of death, we still can gain and purify the ores of copper. We do not need to restrain the actions of the other, nor do we need to embrace and maintain sorrow. There are others worthy of love. The birds of the woodland, the pets of the household, the flowers that grow by the side of the path, all welcome and respond to love. What has been taken away was perishable, was dross, and could only at best have been retained a short time. But love itself, as an emotion of solicitude for the welfare of another, or as engendering a tenderness toward all, may be retained permanently as a metal of great purity.

Purifying Mercury —Our thought processes furnish us with the ores of mercury, and commonly they are in a state of considerable contamination. Few of us there are but at times make mistakes. We forget some appointment and suffer embarrassment because of it. We perhaps permit ourselves to be short-changed when making a purchase, and feel aggrieved when we discover it. In addressing a letter we may forget to write the city, or we may reverse the street number in such a way that the letter fails to reach its destination, much to our annoyance. A name with which we are perfectly familiar, at the moment we need it most, slips our memory. We fail to make a memorandum of something we are sure to want to refer to in the future. Carelessly we destroy the receipt of a purchase before examining it thoroughly, and when we find it is defective we can not exchange it because we have nothing with which to prove when and where bought. Thus, because of trains of thought in the unconscious mind that temporarily grasp the reins governing our actions, little errors, and sometimes more serious ones, that are not beyond the limit of our abilities to avoid, creep into our lives. These errors, as well as more efficient mental activity, are ores of mercury. Usually they are very much defiled, not because essentially they are dross, but because we make them so. The impurity arises from the feeling of chagrin, annoyance, irritation, despondency or other disagreeable emotion that is associated with them. All such emotions are proof that we have identified the material effect as the real; while in

truth the real and valuable part of the experience is the attitude of the soul toward it. There is a right way to act when an error has been committed as well as when error has been avoided. The right way, which is also the right way under other circumstances, is to spend no time or energy feeling discomfited by the error, but to think only what is best to do under the circumstances. A man can think constructively under any circumstance, and error in particular calls for constructive activity. To realize that a mistake is not important, but that it is important to take a constructive attitude toward all events, is to free the metal from dross and provide mercury in a purity that insures spiritual transmutation.

Purifying Silver —Because of their need of us, and our solicitude for their welfare, it is difficult for us to realize that our children are not our own personal property. In reality they belong to Nature, and are being fitted, each in its own way, to become a workman with special abilities and duties, in the cosmic plan. It is our privilege to assist them in this development, and to do what we can to advance their welfare. But we should not assume to be so omniscient that we know what experiences they need, or how they should think at any given time. If their ideas differ from our own, no doubt that is part of their necessary schooling. And if they are taken away from us, it is because they are needed elsewhere, and we need the lesson of their loss. Furthermore, while no effort should be spared to promote harmony in the home, yet if discord does come it is but another form of silver. The soul need be disconcerted neither by external domestic turmoil nor by the loss nor actions of children. When it realizes that its responsibilities are no greater than its abilities, and looks upon the events of the home as opportunities to learn sympathy, understanding, and non-attachment to that which is transitory, it comes into possession of silver in its purest form.

Purifying Gold —Wherever power and leadership are exercised there is opportunity to secure spiritual gold. If another, who appears to have no greater ability, is given a better position, there is no cause for pain. Appointment and preferment come to some, as does leadership and prominence. If it is denied to us we should feel no self-pity; for there is a right way to act when honors are denied, or when a position is lost, or leadership is denied, as well as when these things are granted. They also are ores of gold; and offer opportunity to build gold into the character. Let us, therefore, accept whatever position life compels us to take as our present need for experience. Let us not cease to strive for a higher post, yet feel grateful for such influence as lies within our power to use. Without complaint, let us utilize whatever power we have for human betterment, and thus purify our gold to a state that encourages transmutation.

Transmutation

Chapter 4 Transmutation TRANSMUTATION is always suggested by any mention of alchemy. The mind at once pictures thoughtful men with lettered parchment and quaint books at hand on which are to be seen strange symbols. They are surrounded by retorts of peculiar design, furnaces, cupels, test-tubes, filters, and outlandish chemical containers. Such is the setting once furnished by material alchemy. And material alchemy may still be practiced, although with better tools. But such alchemy is for gain of material possessions; while the one with which we are here concerned is to change transient mental force into a permanent spiritual body capable of exercising true spiritual power. To indicate how spiritual alchemy differs from other forms of this Hermetic Art, let us take as example some event of life. Success, for instance, when viewed from the material plane is something greatly to be prized. But to the mental alchemist it may be something of immense value, or something that had better be left alone, depending entirely upon how it affects the organization of the astral body. If it is accompanied with violent feelings of discord that set up antagonisms between different thought-cells in the astral body, the mental alchemist considers it a misfortune; for he knows that these mental inharmonies will later attract into the life other physical events of greater disadvantage than such advantages as the success has now gained. If, however, the success is associated with harmonious mental states, the mental alchemist considers it beneficial; for he knows that the mental harmonies thus organized in the astral body will later attract still further gain. But as even a loss may be so viewed mentally as to engender harmonious mental states, and thus later attract gain through the psychokinetic power of the thought-cells set in motion; he does not look upon the success itself as good, or the loss as evil. Either may be made a source of mental harmony or mental discord, a source of future physical and mental gain or loss. Therefore, to him, the important thing is not the event, but the attitude toward the event as affecting the mental organization of the individual. To the spiritual alchemist, likewise, it is not the event that is good or evil, but the attitude toward it. Events are also the materials with which he works; they are his metals. But instead of considering their effect upon the mental organization in reference to its power to attract other events in the future, he considers their effect

upon the soul. He views them not as affecting the material fortune, but as affecting those elements of character that not merely persist beyond the tomb, but that may be given a vibratory rate intense enough to affect spiritual substance and through union with other high-rate energies derived from experience, build up an immortal spiritual form.

Mental Force —It is easy to perceive that each experience has an effect upon our physical lives. It also has an effect upon our mental makeup. When we become aware of it, our consciousness receives additional energy. By its likeness to other mental factors, or entering the mind coincident with them, and by its association with the feeling of pleasure or pain, it is built into the mental organization as a definite energy persisting in the astral body. As such an energy it has a power of attraction toward external conditions and events that correspond in vibratory rate to it. That is, it exercises an attractive power toward events that have the same quality and the same harmony or discord. Each such experience is also an additional factor of information which may be so organized into the mentality as to increase the ability to think. The ability to think depends upon the number of separate experiences, including those mental and emotional as well as the merely physical, that have entered the consciousness, and upon the way they are organized. Upon the ability to think depends the mental force. A thought is a set of motions within the astral brain. If these motions, or vibratory frequencies, are transmitted through electromagnetism to the substance of the physical brain, the thought rises from the unconscious into the region of objectivity. The individual is then objectively conscious of a thought that may have been present for either a long or a short time in his unconscious without his being aware of it. Or if there is a sensation coming from the physical world, the rates of the physical brain it sets in motion are transmitted through electromagnetism to the astral brain where they are registered and compared with other rates of motion set up by previous experiences. Such a comparison when it rises into objective consciousness through its motions being transmitted to the physical brain, is said to be a definite perception. Every thought is thus composed of numerous factors, each factor being definite motions set up by previous experiences that persist in the astral form. These experiences may have been with the physical world, or may have been derived in great measure from mental processes; for thinking itself is an experience. But from whatever immediate source derived, a thought is a complex organization of modes of motion derived from experience that co-operate because of their association. They are not isolated units, but complex organizations of motion. The wider the experiences, the more material for thought there is at hand; but to utilize this material requires practice in properly organizing the various motions in the astral body into systematic groups. It is not sufficient to have innumerable physical experiences if

you would possess mental force. You must also cultivate the ability to organize them by means of mental processes into clear cut ideas. Yet as every experience of life adds new motions to the astral form, and these motions when definitely organized into thought become the source of mental force, it follows that every experience of whatever nature may be made a mental asset that adds the energy of its motions to the mentality. But whether an experience becomes a constructive factor in the mentality, or a destructive factor, depends entirely upon the mental attitude toward it. If it is viewed only as a source of pain, or as something merely interfering with the desires, it sets up discordant and disintegrative vibrations in the astral body that tend to attract material misfortune. But if it is welcomed as a step in progress, and the pleasant features sought out, it sets up harmonious and integrative vibrations in the finer form that tend to attract material fortune. To transmute otherwise discordant mental elements into those that are harmonious and beneficial is the work of the mental alchemist; for every experience of life, by using the proper process may be made to add energy to the mental organization in a way that increases the mental force. This force at any given time depends upon the vividness and intensity of the thought. The vividness depends upon the ability of the thinker to separate the factors of which the thought is composed from other mental elements not concerned in it. This is accomplished through concentration. The intensity, however, depends upon the number of separate mental factors utilized, the energy contained in each, and the completeness with which they are joined to act as a single organization of thought energy. Thus it is that mental force results from utilizing the experiences of life as integrative factors in the process of building clear cut mental pictures. If such a force is to result in physical phenomena, or in any way to operate directly upon physical substance, it must be vitalized with electromagnetic energy. Electromagnetic energy also may impart motion to the substance of the astral form, and so strengthen the astral force; but electromagnetic energy is not necessary for thought to act upon the entities of the astral plane, or to act upon the astral brains of those yet on the physical plane and influence them in their actions.

Spiritual Power —It should now be clear that mental force has no more to do with motives than physical strength. Morals play only minor roles in either; and on the astral plane as well as on the physical plane an entity may exert great mental pressure, even though actuated by evil motives. Thought is a force that may be used either for good or evil, and is a potent weapon of black magic as well as a healing balm ministered by brethren of the light. It may be used to destroy the soul, or to build up and vitalize a crystal raiment in the region of eternal day. As thought, however, its duration is limited, unless its vibrations are raised above the

astral plane. The astral is more enduring than the physical, but it too must pass away. There comes a time when the planetary cycles dissolve the astral world, as well as the physical. And under the influx of planetary forces the form of man, as it persists on the astral plane after death, at its appointed time crumbles into dissolution. And when this second death shall come, thoughts and consciousness, objects and individuals, occupying the astral plane dissipate as vanish the mists of morning before the rising sun. Is this then the end? Not so, unless the life has been sordid and the soul bound to lower realms by selfish aims. Normally, in the course of the life in the astral realm after physical death, there is a continuation of varied experiences. Opportunity is afforded for the development of spiritual qualities that perhaps had only begun to germinate while on earth. And after a time, through the processes of growth, the attitude is developed that constitutes the aim of our spiritual alchemists. Thus there is no extinction of thought or of consciousness; for these have raised their vibrations sufficiently to affect the more enduring spiritual substance. The thought organization, and therefore the consciousness, has been transferred to, and persists in, the substance of the spiritual world. The spiritual alchemist, however, does not wait for a long schooling in the lands of the beyond. Through the processes of his art he builds up now, while still on this earth, a virile spiritual body organized by harmoniously associated spiritual thoughts. And because the more interior the plane from which an energy emanates, provided it can find a point of contact for communicating its motions, the more potent it becomes, the spiritual alchemist exerts a truly wonderful influence in the world. Saintly men have ever performed, and apparently without effort, things that to others seem miraculous. Their thoughts are not merely the force of mental factors existing on the astral plane, but are finer and more potent energies of a still interior plane. This is the difference between mental force and spiritual power.

The Metals Must Be Pure —But before mental force can be transmuted into spiritual power, its metals must be carefully purified. The dross, which is the effect of an experience considered from the external plane, must be separated from the pure metal, which is its effect upon the soul. The first task then, in the practice of spiritual alchemy, is carefully to analyze every event and circumstance of life as it presents itself. This separates the dross from the metal. The metal is finally purified by taking a proper attitude toward the experience and acting resolutely upon it. However carefully metal and dross are separated by mental analysis, it takes action to get rid of the dross. Success and failure, health and sickness, wealth and poverty, triumph and defeat, love and disappointment, life and death, friendship and enmity, all are conditions that may come into the life and have an effect upon the soul. This effect is the real metal. And under each of these circumstances there is a proper mental attitude and a proper

course of actions that separate dross from real metal and discard every impurity. To be egotistical in success or discouraged by failure, to use health for selfish aims or to bemoan illness, to live in undue luxury or to become embittered by poverty, to be tyrannical in victory or to cower in defeat, to be licentious in love or disheartened by its loss, to desire life above honor or to fear death, to value friends above integrity or to stoop to sordid acts to injure enemies; all these attitudes and acts keep the metals of which they are composed in a state of impurity that effectually prevents transmutation. But to be modest in success and undaunted by failure, to use health to work for all and to be patient in illness, to be charitable with wealth and kind in poverty, to be magnanimous in victory and unhumbled by defeat, to be pure in love and strong in its loss, to be useful in life and fearless in death, to be honorable with friends and just to enemies; all these mental attitudes and the acts springing from them, remove the dross and impurities and present the metals composing them in a state of purity that offers no resistance to transmutation. Each is potentially gold, and when thus purified is a pure mental force that readily may be converted into spiritual power. It should be understood, however, that merely bringing either physical metals or the corresponding experiences of life together in proper proportion does not insure that they will melt and properly fuse. Their correct proportion only greatly reduces their melting point and facilitates their fusion. But to bring about the proper fusion, as explained in chapter 1, they must be heated in a reverberatory furnace. And as there explained, the most effective reverberatory furnace that can be used by the spiritual alchemist is fed by unselfish love. It is the dominant vibratory rate of the individual which determines the inner-plane level on which his soul functions. And any thought or experience which tends to raise the individual’s dominant vibratory rate helps feed the reverberatory furnace necessary for transmutation. The dominant vibratory rate is little influenced by knowledge. But it is powerfully influenced by emotion. Thoughts, feelings and actions which spring from a desire to help others, rather than gain some profit for self, are fine fuel for the reverberatory furnace. Such constructive efforts and the emotional states accompanying them generate some of the highest vibratory rates known to human life. And those who live by the universal moral code—A Soul Is Completely Moral When It Is Contributing Its Utmost To Universal Welfare—most consistently furnish fuel for the reverberatory furnace; because not just a few of their thoughts, feelings and actions are motivated by the desire to benefit others, but because they persistently hold this feeling. Further explanation of just how the reverberatory furnace works is set forth in Chapter 4, of Course 17, Cosmic Alchemy.

Seven Metals Must Be Present —Yet however pure the metals, no complete transmutation is possible unless all seven are at hand in ample quantity. Without a heart, representing the Sun and untransmuted gold, the physical body of man can not function. Without a skeletal structure, representing Saturn and lead, a material organism suggests the resistance of a jelly-fish. Without a venous system, representing Venus and copper, higher forms of life can not function on the external plane. Nor do they function energetically without an arterial system, representing Jupiter and tin. A nervous system, represented by Mercury both as planet and metal, is essential to any worth-while thinking on the material plane. A muscular system, representing Mars and iron, is essential for such physical movement as enables man to work. And all organisms on earth depend upon a fluidic system, represented by the Moon and silver, for growth and the replacement of worn out tissues. So likewise, if man is to have transmuted gold, the ingredients of which it is composed must all be there. A spiritual body is not a fit vehicle for the soul if some of its essential organs are wanting. To provide these there must be adequate experiences of all seven types. The wonderful results sometimes produced by holy men and regarded as miracles by the multitude are not the workings of the tremendous will and mental intensity so pleasing to writers of occult fiction. While true that yogis, fakirs and magicians produce startling phenomena by concentration, and by utilizing astral energies through frenzied intensity; the more worth-while results spring from a still interior plane. Real adepts and truly saintly men produce even more remarkable and useful conditions with very little exertion upon their part. Their spiritual bodies are so thoroughly organized and built up that the slightest desire fully realized within imparts motions to the astral form from the spiritual body. These energies, because inaugurated from a higher plane, impart a tremendous force to astral substance, which acts through electromagnetism upon physical substance immediately to bring about the desired result. But to exert such spiritual power upon the physical and astral planes is not the chief aim of the spiritual alchemist. He works also to transmute all the experiences of life into a glorious and immortal spiritual form. And to build up such a form, all the elements must be present in proper proportion. Even as a sound and vigorous physical body requires that all the organs and parts be present, so also a sound and vigorous spiritual body may not be constructed with certain types of experience missing. It is a common thing to hear people express pity for a person deprived of arms or a leg, nor do we expect much efficiency from such a cripple. Let us also feel pity in at least equal measure for the man or woman in whose life those experiences are lacking that develop courage and executive ability. Or suppose an individual has had experiences that develop parental affections and domestic fidelity, but has missed those that develop combativeness. Nature may

have neglected to furnish him with iron at this particular point in his cyclic journey; but he should realize that without it complete transmutation is impossible. Therefore, with this knowledge, he should determine to possess iron, to develop courage and initiative, and thus to gain the metal which as yet he lacks. If there has been a shortage of copper in the life, there will have been few experiences to call out the affections and the love of the beautiful. Realizing this, an effort should be made to supply the deficiency. The attention should systematically be directed to the artistic. If it seems unwise to permit the affections to be drawn out by any particular individual, then some work may be selected in which affection may be amply expressed toward mankind as a whole. No environment is so destitute but that it offers opportunity for expressing affection and beauty. Thus in any situation the spiritual alchemist can gain the copper so necessary for the completion of his work. For that matter, the ores of all the metals are ready at hand and we have but to reach out and take them. But we all too often become contented with some ores to the neglect of others. Thus do our lives become lop-sided. There may be plenty of experiences with tin, with the acquisition of wealth and its distribution, but almost none with silver, or family life. There may be plenty with iron, or strife, and almost none at all with the responsibilities that constitute the ores of lead. We may even become elevated to power, and thus acquire untransmuted gold, without gaining any adequate amount of those intellectual processes from which is derived mercury. But we need not remain devoid of any essential ingredient; for there is always opportunity to acquire them. They are the seven types of experiences that enter into any well-rounded life; all of which are essential to build up a perfect spiritual body, which is the ultimate object of transmutation.

Fluxing the Metals —Not only should the metals be acquired and purified in ample quantity, but the best results are obtained when there is a definite relation between the volumes placed in life’s crucible. Silver should equal iron, copper should equal lead, and tin should equal mercury. In these proportions they constitute the natural fluxes of each other, and they more readily raise their vibrations to an intensity affecting the spiritual plane. The examples we have of the power of two minerals to heighten their vibrations when together, or to lower their melting point when thus fluxed, are multitudinous. All, I am sure, have witnessed the effect of pouring water on quicklime. The temperature is raised until much of the water passes off as steam. Or if baking soda is added to sour milk in the making of biscuits, minerals that were liquid increase their vibratory rates until they become gaseous, giving a lightness to the bread. But if there is too much sour milk in proportion to the soda, or too much soda in proportion to the sour milk, then it is not a satisfactory flux, and the resulting bread is unpalatable. The aim in the use of such combinations is to have just enough of the acid to balance

the alkali, just enough of the positive to balance the negative. And this principle is constantly applied in the smelting of ores. Many ores that come to a smelting plant are so refractory that they defy the heat of the hottest furnace. But these same ores, mixed with a proper flux, that is, with an equal weight of an ore of opposite polarity, are easily melted. Quartz, for instance, is unusually resistant to heat. Dolomite, also, is very refractory. But pulverize them both and mix together so that the amount of acid in the quartz has the same weight as the amount of alkali in the dolomite, and the ores melt at a low temperature, and permit the metals they may contain to flow into a molten mass at the bottom, from whence to be drawn off into molds. Utilizing this principle of polarity, adding positive ores to those negative, until they just balance, is the chief secret in smelting. It is likewise an important factor in spiritual alchemy. In smelting, if either positive or negative element greatly predominates, the ore refuses to melt, even though great heat is applied. And in spiritual alchemy, if one metal is greatly in excess of its polar opposite, there is difficulty in raising the vibratory rates properly, and even so, some essential part of the sought for product will be missing. Therefore, in the processes of spiritual alchemy, it is well to give due regard to this principle of flux; and care should be taken when it is apparent that there is beginning to be an excess of some particular metal, even though thoroughly purified, that a similar amount of the metal of opposite polarity be sought out, purified, and added to the transmuting composition. To recognize the proper flux for each alchemical metal, although there are other methods of determination, the one most convenient is to use the test of astrological correspondences. Take the solar system as our model. The Sun is the center, about which revolve three minor planets and three major planets. The Sun, representing gold, needs no flux. Its vibrations can be raised to those of transmuted gold merely through the use of power for spiritual purposes. On one side of gold we find lead, tin and iron; Saturn, Jupiter and Mars. On the other side we find copper, mercury and silver; Venus, Mercury and the Moon. Saturn is a masculine planet and must be balanced by the feminine Venus, that is, copper and lead should be present in equal volume. Jupiter is a masculine planet and must be balanced by Mercury, which essentially is neither male nor female, but convertible. Thus tin should equal in volume the amount of mercury. Mars is a masculine planet and must be balanced by the feminine Moon. Iron and silver should be acquired in like amounts. Any excess of positive metal over negative metal, or any predominance of negative over positive, offers resistance to raising the vibratory rate, and consequently hinders transmutation.

Transmuting Lead —Heavy responsibilities, drudgery, monotonous labor, financial loss, financial gain

through careful planning, system applied to effort, disappointments, prolonged sickness, delays, obstacles, persistence, patience, sorrows, restrictions, and death are some of the more common forms of lead. Because of their dull and heavy nature the ores of lead are not hard to classify. But because selfishness is so strongly entrenched in human nature they one and all are difficult to purify. Yet they may be purified by careful reflection upon their uses in the building of character and regarding them in such a way that each will be seen as an opportunity to build something specific and valuable into the soul. But even when so purified, and the dross of appearances completely removed, they have a low vibratory rate. Furthermore, in some lives there tends to be an excess of lead. As a consequence, in order to melt it, or dissolve in the spiritual light, an adequate flux becomes necessary. This flux is furnished by an equivalent amount of copper. Heavy work and responsibility should be balanced by amusements and relaxation. Sickness and sorrows should find solace in love and affection. Obstacles and restrictions should be displaced from the mind by periods given over to social intercourse. Loss and death should find compensation in friendship. These provide the opposite polarity which overcomes the resistance of lead to transmutation. Therefore, whenever the alchemist has on hand a superabundance of lead, let him energetically cultivate the affections, compassion, refinement and sympathy. When lead is pure, material motives give place to those more spiritual. Yet even so, the thought of spiritual gain to the self is apt to linger. So long as lead is unfluxed with copper its vibratory rates are difficult to raise. They are sufficiently intense to impart motion to the substance of the astral plane, and thus add energy to thought force, but they are not fine enough to affect spiritual substance. Yet by mixing lead with an equivalent amount of copper the vibratory rates of both are heightened, and when the heat of the reverberatory furnace is applied transmutation readily takes place. Only when the rate is raised sufficiently to affect spiritual substance can lead become a component of the spiritual body. Only then does it become an ingredient of the imperishable spiritual gold. Now if asked why spiritual lead and spiritual copper when combined in equal quantities have an intensity of vibration that imparts organized modes of motion from astral substance to spiritual substance and thus builds up certain necessary structures in the spiritual body, it must be answered that it is through the same principle that enables a metallurgist to reduce an acid mineral when united to an alkaline mineral to a molten state from the solid form with a temperature that would not perceptibly affect either alone. In the molten state both minerals have attained to a markedly different molecular vibration, and their glow indicates there has been set up in the electromagnetic field, a finer than material substance, intense vibratory rates that previously had no existence. But to insure the transmutation of lead it should be treated with the heat of the reverberatory furnace. That is, in addition to purifying each leaden experience by

considering it as an opportunity for the soul to develop its latent powers, each should be considered in reference to its value in universal progression. Each weight and each responsibility has an effect upon the soul, and it has an effect upon the progress of the race. Enthusiasm for universal welfare, and the use of each leaden experience as a factor that in some manner benefits the whole, adds the necessary element of feeling. The emotions that arise from such devotion to carrying out the divine plan add the heat that completes the transmutation.

Transmuting Tin —Genial warmth, financial gain, religion, philosophy, patronage, full feeding, joviality, favors received and granted, conceit, impure blood, sports, wealth, optimism, and a hearty constitution are common forms, or ores, of tin. Tin, because it normally has a rather high vibratory rate, is not difficult to transmute. It must be purified, of course, by a discernment of the effect of each circumstance on the soul, and by taking advantage of each to accomplish something for the advancement of the inward character. Religious aspirations, actions of good will, devotion to charity, the reverence of the mighty works of Deity, all have a vibratory rate sufficiently intense to require very little acceleration to complete their transmutation. Yet at times there is an excess of tin that should be fluxed with an adequate amount of mercury. Good fortune and opulence should never be divorced from the exercise of intelligence. Religious aspirations fail to attain their objective unless guided by reason. Unless there is plenty of mercury also, devotion readily becomes fanaticism. The good that one might do, for want of efficient direction, may flow into channels of destruction. Wealth gives opportunity for dissipation, but mercury reveals its folly. Whether rich or poor, a city dweller or a rural resident, or in any other circumstance of life, there is always opportunity to gather and purify mercury. Every condition that confronts you is a problem to be solved. There is a right way to meet each event of life, and the effort adequately to solve these problems is a fruitful source of alchemical mercury. Therefore, if nature has brought you tin in abundance, see to it that you gain an equal amount of mercury. Analyze closely your own actions, learn to discriminate between the true and the false, exercise resolutely your intelligence in all matters that you do, or that come to your hand. Thus do you acquire the proper flux for an excess of tin. But even in the exercise of beneficence, the effect upon the soul alone should not limit the viewpoint. There is a wider vision that perceives the effect, even of acts of charity and of endowments to so-called worthy causes, upon the progress and development of a larger society. The effect upon the soul when separated from the external effect of appearances purifies the tin; but when it is used also as a means to further universal construction,

to aid society in its advancement, the reverberatory heat is applied that completes its transmutation.

Transmuting Iron —Accidents, fires, antagonisms, initiative, constructive effort, fighting for the right, courage, energy, activity, mechanical trends, strong desires and passions, acute illnesses and operations, lavish expenditures, law suits and enmities are some of the common kinds of iron. Iron, while one of the most useful metals, unless fluxed with an equal amount of silver, determinedly resists being dissolved in the spiritual light. It has a coarse, though violent, vibration, that communicates strong energies to astral substance, but fails to make an impression on the finer substance of the spiritual world. It is one of the most potent sources of mental force, but unless properly fluxed affords almost no spiritual power. Should there, therefore, be something of an excess of the events furnishing iron, there should be a resolute attempt to acquire an equivalent amount of silver. Effort should be made to establish and enjoy a home. Interest should be taken in providing food, not merely for yourself, but for others. Shelter and raiment should acquire a larger importance. And if there are no children, dependents should be acquired, cherished and painstakingly cared for. No matter how impoverished the circumstances, no matter how restricted the circle of acquaintanceship, there is always opportunity to acquire adequate silver. The parental instinct can find expression in the solicitude of a child for its dog. A hermit in his mountain cabin can look to the welfare of the squirrels and birds. Deer will come, in time, to eat from his hand. Even the flowers in our cultivated gardens are responsive to the tender thoughts and ministrations of those who lovingly supply their wants. Everywhere can be found dependents, not forgetting the needy poor and the otherwise helpless among humanity. The housewife who prepares and serves to her family two or three meals a day, is collecting silver. So is the man of the house who toils at office, factory or farm with the thought in mind of being a good provider. If his thoughts are on what money will buy for himself, or on the attainment of honor, he is not acquiring silver. But if his attention is much engrossed by supplying the needs of his family, if on his return from work he brings food or clothing, or suggests that they be ordered by others, he is adding silver to his alchemical supply. In addition to being purified, by separation from the dross of the external effect of violent, aggressive and constructive activities, and fluxing with an equivalent amount of silver, iron, like lead, needs considerable heat from the reverberatory furnace. Its vibrations, as they are acquired on the physical plane, are little adapted to imparting motions to anything finer than astral substance. Therefore, not only the

effect on the soul, but the effect on society at large of all such activities should be kept in mind. Not merely the attitude, what does war do to my soul? but also the attitude, what does war do to mankind? should be a foremost consideration. Machinery, industrial development, the erection of huge manufacturing plants, because they lighten or increase my physical burdens, and because they restrict or expand my periods of leisure from irksome employment and thus influence the time I can devote to other things, have an influence upon the development of my soul. What that influence is depends, of course, entirely upon my attitude toward these situations. I can gain in soul advancement or retrogress under any of the conditions met in modern industrial life. Recognizing this, and making gain from each experience, is to purify the metal and get rid of the dross. But if I am to complete the transmutation, in addition to purifying and fluxing with silver, I must also try to perceive the effect of each event on the progress of universal society. And I must fervently bend my energies to directing all such activities into channels of universal good. Such zeal to assist constructively in universal progression furnishes the heat with which to finish the transmutation of iron.

Transmuting Copper —The gain or loss of husband or wife, the relation with friends, love affairs and scandal, social advancement or disgrace, jealousy, beauty, artistic appreciation, amiability, conjugality, mirthfulness and the expression of the affections are some of the more common kinds of copper. Copper, like tin, when once purified is one of the easiest of metals to transmute. It has about it an inherent warmth that raises its vibrations to a point where with very little additional heat they communicate their motions to spiritual substance. Love is convertible. It is desire, passion, attraction, affection, fire, enthusiasm, God. It ever exerts a molding influence upon the form, whether that form is physical, astral, or spiritual. It is the attractive force that manifests throughout nature, and that holds the form together. To live there must be a desire for life, although this desire may reside almost exclusively in the unconscious mind. People sometimes say they no longer desire to live, but unless the desire to live was stronger than the desire not to live they would die. Either an individual or a race that fails to love life strongly soon perishes. Likewise, the love for a spiritual life and the things of the spiritual plane are requisite for continued spiritual existence. But aside from this, the vibrations of love, when unselfish, tend to affect spiritual substance and build up the spiritual body. Nevertheless, as with other good things, there can easily be an excess of copper. It manifests chiefly as a tendency to seek the line of least resistance. Disagreeable duties are shirked. Problems are avoided rather than faced. Hard work of all kinds is avoided, and there is a tendency to spend too much of the life pleasure seeking rather than in the accomplishment of worthy enterprise. Joy and amusement have their place, but such excess of copper, before there can be constructed a complete spiritual

body on the inner plane, must be balanced and fluxed with an adequate amount of lead. Lead is not hard to find. It may be had in quantity anywhere. There is always work to be done by those with the will to do it, especially hard, disagreeable, and monotonous work. Yet it is a great affliction to the soul to be born and raised with a silver spoon in its mouth, waited on hand and foot, always with someone else to face the difficulties and shoulder the burdens. It is a great affliction unless it comes to realize the necessity of acquiring a suitable flux of lead, and refuses to be thus weakened through over sheltering. Even a plant, if it is to grow hardy and strong, must learn to endure the hardships of rugged existence. So also, if it is to have a powerful spiritual body, the soul with an unusual amount of copper must be fortified with a flux of lead. Wherever men live, there await responsibilities and burdens. Anyone can see them, although not all are eager to shoulder them. Hardship, privation and unremitting toil for the sake of others is an ample flux for excessive copper. And the copper itself is quickly converted into spiritual values and thoroughly transmuted when its effect, in each instance, as affecting the progress of the cosmic whole, is realized and considerately planned.

Transmuting Mercury —Intellectual activities, educational advantages, teaching, writing, travel, contacts with literature, clerical mistakes, errors in contracts, mathematical work, accountancy, stenography, and acting as agent of another are the more common ores of mercury. It is a metal of unusual variability and restlessness, and a most essential factor in the handling of other metals. Unless it is present, even lead is frustrated; for plotting and scheming, either constructive or destructive, comes to naught unless carried out intelligently. Iron needs it also; for combat and building alike depend for effectiveness upon intelligence. Nor can we live in a truly religious manner, or otherwise cultivate tin properly, without the exercise of reason. The gold of power, the silver of domestic responsibility, and the copper of worth-while friendships, alike are made more valuable by the presence of the mental keenness of mercury. An over supply of this most adaptable of the metals is possible only through lack of an equal amount of its natural flux. We can not have too much intelligence, nor can we overdo the exercise of reason, except when we allow them to monopolize the life to the exclusion of other metals, and especially tin. Unless adequate tin is present, intellect readily assumes to itself a surety and infallibility that is not borne out by a record of its past performance. It becomes arrogant in the belief that it alone is capable of rightly directing the conduct of men, and of solving the problems of the universe. This attitude, which material science has often held, unduly narrows the vision to the

scope of the physical world alone, and denies that which can not directly be apprehended by the five senses. But because of this narrow vision, science is compelled every decade or so to shift its platform to embrace conditions that previously had been ignored or denied. When intellect presumes too much, or whenever there is excessive mental activity, before the mercury will transmute it becomes necessary to supply an equivalent flux of tin. This tin may be had anywhere, and opportunities for its gathering are presented to each individual every day. A smile of kindness is not beyond the accomplishment of the most erudite man of science. A story that will evoke a laugh can readily be picked up and passed on, although remembering and telling it is an art to be cultivated. Prayer, now and then, even though silently uttered, costs little in the way of effort; and to pass the time of day with either a street sweeper or a banker is not a great price for tin. And as the financial means permit there should be gestures of more concrete munificence. Finally, when properly fluxed with tin, the metal should be treated in the reverberatory furnace. To provide this heat, each gain in knowledge, and each mental advancement should be felt to be additional equipment which there is strong desire to use in the interests of universal progression.

Transmuting Silver —Domestic relations, the home, children and other members of the family, dependents in general, food, shelter and the various commodities that make life endurable furnish those experiences that are the commonest forms of silver. Where such contacts evoke tender emotions and the desire to nourish and protect weaker individuals, they are transmuted with little further effort. But such as come grudgingly, or that engender resentment, need careful purifying and treatment. In any event, the addition of an equivalent amount of iron hastens the process and gives the product a well balanced composition. Not only is iron everywhere present, but more often than not it is forced upon us by others. It should never be obtained with a sense of enmity or hatred, but with the sense of firmly standing for that which is most beneficial to all. To permit others to impose upon us unduly not merely weakens our power of resistance, but through building up the habit of taking advantage of people, actually injures the character of the person doing the imposing. Yet in energetically struggling to advance those causes that are for universal welfare, in protecting the weak, and in repelling invasion, neither anger nor the desire for destruction should actuate the person, but instead there should be present an energetic determination merely to establish conditions that are for the betterment of society. This furnishes an ample flux for silver. In the reverberatory furnace, the home life and the domestic relations throughout,

should be recognized as steps in the plan of universal construction. Parenthood here should be perceived as the shadow of a still wider and more potent influence having for object the care and development of others.

Transmuting Gold —Honor, position, station, employment, authority or lack of it, leadership, power, egotism, credit, the relation to boss or employer, and political efforts are the more common contacts of life that furnish those experiences that may be classified as untransmuted gold. These do not require to be fluxed with other metals, but they do need to be purified with unusual care. Furthermore, whatever station of power and authority is attained in life, whether humble or exalted, carries with it some opportunity of influence for cosmic advancement. Even loss of employment or discredit injures the soul only when there is an error in viewpoint. Yet because of such experiences a better understanding may be had of the needs of others in similar circumstances. Some opportunity to exercise an influence for the betterment of human life is ever present, and when grasped and such power as at hand is exercised, gold is quickly transmuted, and together with the other six transmuted metals completes the building of an imperishable and perfect spiritual form.

Higher Consciousness

Chapter 5 Higher Consciousness THE transmuted gold of the spiritual alchemist is nothing less than a complete spiritual body, built by proper states of consciousness toward the various experiences of life. These experiences are the ores, or unpurified metals. To build a perfect spiritual body, in which the soul can function immortally, all seven types of metals, or experiences must be collected. They must be thoroughly purified by discarding the dross of appearances and retaining for use only the effect upon the character. Then they are properly fluxed, one against another, and each treated with an adequate heat for the reverberatory furnace of their relation to cosmic welfare. In all these processes the mental attitude toward the things which happen is the important factor, and if at each state it is properly maintained, there results a body imperishable, a form of spiritual gold. Because, therefore, this factor of consciousness is so all- essential in the work of the spiritual alchemist, it warrants a discussion of its various details.

Intelligence, Substance, Motion —At start we must get rid of the notion that inanimate objects are wholly devoid of consciousness. Consciousness is everywhere present in degree, as are also motion and substance. The universe consists of this trinity, and where all three are not present there is no existence. Wherever there is substance there is also motion, in fact, a last analysis shows that a given substance is a particular kind of motion. A solid has one kind of molecular motion, a liquid has another molecular motion, and a gas has still a third molecular motion. Also the atoms within the molecules of one type of matter have motions that differ from those of atoms of a different type of matter; and the electrons and protons of one kind of atom move relative to each other in different combinations than do the electrons and protons in another kind of atom. Going still further, astral substance in one kind of motion is a particular kind of thought; in another kind of motion it gives the appearance of an object. Spiritual substance, also, has motion, and may through its motion express either thought, or such conditions as are more related to form. Yet form itself, whether expressed in spiritual substance, in astral substance, or in

dense matter, also has some intelligence. That is, unless intelligence is inherent in substance it springs from nothing. But as we have had no experience of anything springing into existence from nothing we can not accept this. The other alternative is that intelligence inheres in substance and expresses itself only when substance moves in a particular way, just as form is such a particular movement of substance. But after all, while one particular form or one particular type of intelligence expresses substance moving in some particular way, we have had no experience of substance without some kind of form, and experiments carried out by scientific men warrant us in inferring that there is intelligence in some degree present also. Bearing this out, the experiments of Professor Bose prove that minerals are alive and may be poisoned, or put to sleep, or even killed. A degree of intelligence below the mineral may be too faint for us to discern at present. But just as finer instruments have detected substances smaller than the atom, so finer instruments have detected intelligence in some degree in substances long considered non-intelligent. At present the instruments of material science are not delicate enough to detect substances finer than field or intelligences simpler than those of the mineral. Yet this does not indicate that the limit of refinement of substance or simplification of intelligence has been reached. It merely indicates the present boundary of man’s skill in making instruments of great delicacy. We are unable to say of something that this is motion and not substance; or of something else that this is substance and not motion; for we have no experience of the two apart. Likewise, while the intelligence of a thing may be more difficult to discover, such investigations as have been made show that as more delicate apparatus is devised the frontier of intelligence recedes. That which was once considered dead matter now is shown to exhibit all the responses of life. Where does intelligence start, and where does it leave off? The line of demarcation can not be pointed out. However obscure it may appear, our experience indicates that some degree of intelligence is present in all substance; for given the right conditions it expresses itself. If we observe nature closely we are soon convinced of an orderly procession of changes that lead by gradual steps to more complex expressions of life and mentality. Such a system could not result by chance. And we can trace intelligence from such cosmic expression down to a feather-edge, even as we can trace the substance of the universe to atoms, and these to positrons and electrons sheared out of field. Here we lose sight of matter, nor do we perceive it again until its electrical components join out in abysmal space and give rise to the cosmic ray. Yet before so joining to produce the star-dust of which the material universe is composed, our logic convinces us there was form and motion of some kind. Thus also, experiments with psychical phenomena must soon convince any open-minded investigator that there is some degree of intelligence always ready to express itself whenever there is an organism capable of permitting such expression.

Chemical Consciousness —This intelligence displays itself through the activities of the minerals of which the earth is composed. They possess a discernable discrimination. Their chemical changes are not fortuitous, but governed by the same broad law that determines the alliances between members of the human race. Man is drawn to certain companions, and repelled from others. The atoms of matter exhibit similar preferences. And as a man, when he meets someone toward whom there is an unusually vigorous attraction, forsakes previous companions to join forces with the new ardor, so also does an atom forsake the group to which it has been attached and form a more durable partnership with another atom that especially entices it. Invariably, man’s actions are in the direction of his strongest desires. These desires in man are more complex than those of an atom; but an atom also moves in response to the same general law, and its actions are always in the direction of the strongest attraction. Man has had wide experience with different forms and conditions of life through which he has developed an extensive range of consciousness; and he has a brain, or specialized instrument, through which he can express his consciousness, utilizing mental pictures and symbols as thought. The atom has had very limited experience, and it possesses no specialized instrument of consciousness. Such consciousness as it has is retained as modes of motion, resulting from its experiences, in the astral substance associated with it. Nevertheless, its movements, such as they are, result from the feeling, which in higher life we call pleasure and pain, that is experienced when in proximity to various other atoms. This consciousness of attraction and repulsion felt by atoms induces them to join in the formation of molecules. Then a colony of molecules may combine in a particular way to form the body through which an impersonal soul that has graduated from the stages of atomic consciousness can express itself. Such a colony dominated by a sovereign intelligence is called a crystal. Crystals that are composed of a given kind of molecules tend always to assume the same shape. Just as some men are small and some are large, yet retain the human outline, so also crystals of a certain mineral may be small or large, but tend ever to the same form. Each is occupied by an impersonal soul with a consciousness far more extensive than that of an atom. Such a soul, if enough evolved through the mineral kingdom to do so, may attract about itself a body of singular brilliancy. This we call a gem. The subjective intelligence of a gem has considerable scope; and is sensitive enough to be keenly alive to the personal magnetism of a person wearing it,to astral currents from the planets, and to approaching conditions that it sense from the astral plane before they manifest externally. Gems are not the only talismans, and the influence of some talismans is due rather to strong vibratory rates that they emanate, rather than to sensitive intelligence. Yet such a gem, when worn by a person whose most

harmonious vibratory rates are of the same frequency as the vibratory rates of the gem, not only strengthens the power of the person to attract good fortune, but perceiving by its interior sensitiveness the approach of conditions beneficial or the reverse, it is able to impress the wearer to take actions that are of the utmost benefit. It thus exercises a power as a talismanic gem. The possibilities of mineral life are restricted, but we find very definite things that there mst be learned. Assimilation and secretion as found in organic life depend upon the power of discrimination as exercised by atoms. This selective action, which is commonly recognized in chemical changes and in the formative processes of crystallization, is the chief manifestation of life and intelligence in the mineral realm. And because of its importance to higher life, we are safe in saying the primary function of life in the mineral kingdom is to confer that form of intelligence known as SELECTIVITY. Now the astral brain of man has a scope of consciousness of great breadth, and it is possible to raise or lower its frequencies to that it enters into rapport with the astral consciousness of other entities. When a point of contact is established between the entity and man’s astral brain, the rates of motion in the consciousness of the entity communicate themselves to man and he becomes aware of such consciousness as is possessed by the entity. This awareness will commonly be entirely subjective, but through practice it can be brought up into the region of full objective consciousness. The proper rapport, or contact, is formed by steadily focusing the attention upon the object, and through the imagination entering into its life and form. By the exercise of keen sensitiveness one can then become objectively aware of the feelings and experiences of the entity then contacted. In this manner it is possible to select a gem or mineral and by focusing the attention on it to establish a point of contact. Of course it is necessary to shut out all thoughts and impressions except those that are received from the mineral. But when successful there will be an awareness of the full consciousness of the mineral, its attraction and repulsions will be felt, and it is possible to trace its history back through eons of time. This is called experiencing mineral consciousness. Next above the mineral realm we have the vegetable kingdom . When the experiences in the mineral kingdom have been sufficiently extensive to organize an astral body of ample complexity the impersonal soul builds about itself a simple cell. Then, as the result of experiences in single cell life, is astral organization becomes still better organized, each experience adding its energy to the astral form, until it is capable of dominating a whole colony of cells. Thus to its own consciousness, in a measure it adds the consciousness of every atom, molecule, and cell of what is now a multi-celled plant. By virtue of the more highly organized activity of its astral form it exercises a controlling power over them, and has a distinct kind of consciousness not possessed by minerals. This consciousness does not confine itself to feelings of attraction and repulsion, pleasure and pain, but extends itself to a type of perception which expresses itself as

intelligent ability to adapt itself to changing environment. Thus a growing plant often deviates markedly from its common form and shape to be able to get the proper amount of sunlight. Nor do the tendrils of a vine reach out blindly in all directions, but possess a consciousness of the direction in which there is a crevice in which they can secure a firm hold; and they reach to the crevice instead of in the opposite direction. Some insectivorous varieties such as the sundew, butterwort and pitcher-plant even devise means to ensnare insects and prey upon them displaying an acute degree of sensitiveness and a certain subjective cunning to accomplish their ends. This quality of sensing the conditions present in the environment is the chief manifestation of intelligence in the vegetable world. Because of its importance in still higher forms of life we are warranted in the belief that the primary function of life in the vegetable kingdom is to develop that form of intelligence known as SENSITIVENESS. As with a mineral, also with a plant, it is possible to direct the attention fixedly upon it and through pantomime, or imagining to be in its place, to enter into full possession of its subjective life and consciousness. All the various moods felt by the plant may be felt, and these moods may become so impressive that as they rise from the astral brain into objective consciousness they translate themselves by means of definite words and sentences as if the vegetable actually talked in the accustomed language of the human race. Of course, the speech really arises from the habit of the person’s unconscious mind to express its feeling in thoughts. This is called experiencing organic consciousness. Such ability to enter into rapport with cell-life has a still more practical application in diagnosing the conditions that exist within the human body. Through the same method it is possible to form a point of contact with the consciousness of certain cells, or enter into the consciousness of a particular organ of the human form. Such experiments are more easily performed upon oneself, although the same method may be employed to learn the conditions affecting another. Through the powers of the imagination, visualizing identity with the part, the vibratory rates are raised or lowered until there is felt that particular sympathetic relation that permits the feelings of the organ or part to be received by the astral brain and raised into objective cognition. By entering into the consciousness of the various organs, the seats of physical inharmony quickly becomes painfully apparent. Often this inharmony is really the call of the cell-life in some particular region for some requisite element, or for the elimination of superfluous material. The desires of the cell-life, in such instances, indicate what is required to establish normal condition. The consciousness not only feels what is wrong, but prescribes the proper remedy. This is called CHEMICAL CONSCIOUSNESS. Such a state of higher consciousness is not difficult to cultivate to a stage of great utility. Only the trained occultist, to be sure, is able to analyze conditions in detail; but almost anyone with a little practice can learn just what kind of food the system requires at a given time. But to do this, the habit of eating only certain foods at certain

times must be discontinued. Hunger should actually be felt before eating. Then, for a few minutes, the body should be relaxed and the mind centered inwardly with the expectation that the astral brain will find out just what elements the system requires and what foods will supply them. Then the mind should be permitted to meander dreamily over various articles of diet; and those may confidently be selected toward which there is a strong spontaneous attraction arising from the inner consciousness. In this manner it is not difficult to learn to select such foods as will supply the very elements the system requires for perfect health. If the system requires acids, the desire for certainly fruits will arise from the astral brain into the consciousness, and if the system requires alkali or protein there will be an inclination, or hunger for such articles of diet as contain it. The consciousness of the cell-life or the needs of a given organ is perceived by the astral brain in proportion as its attention is centered on it; but the astral brain may not be able to impart more of this consciousness to the physical brain than merely impress it with the desire for the particular food. More detailed perceptions require greater training. But when the food enters the thoughts there is felt an assurance that it is the correct one. If the astral brain is thus relied upon to furnish information, it soon develops the ability to direct the attention to the proper things. Even animals, as is well known, in the natural state, obeying their inner impressions, have the ability to search out remedies for many of their ailments. But if, instead of following such impressions, people yield to artificial desires for food and drink these artificial desires gain dominion over those arising from the more interior consciousness and there is a conflict of impressions. Then, as ever, action follows the strongest desires. Yet it is not difficult for most people to acquire chemical consciousness to a very useful degree if they will but follow their inner impressions rather than the demands of habit, artificial pleasures, and convention.

Vegetative Consciousness —As is well known, cut flowers when worn by some persons keep their vitality for a long time, but when worn by others they fade and almost immediately die. Such sensitiveness is also shown by pearls, which lose their luster when worn by people whose magnetism is unsympathetic to them. Because of this, those who possess valuable pearls often make it a practice periodically to turn them over to be worn by another whose temperament is especially harmonious to them. This keeps them alive, and restores their original brilliance. Growing plants and flowers also thrive under the care of persons of certain temperaments. The aura of such persons imparts life-giving strength to them, while the same treatment given by a person of the opposite magnetic temperament causes them to wither and die. Thus it is that some people can transplant vegetables with very little care as to weather conditions; and if the plant shows signs of pining they

talk to it kindly, telling it to brace up, and it responds and immediately begins to thrive. Yet others, taking every precaution and care, find it difficult to get plants to grow. Vegetation is not only sympathetic to auric emanations, but readily responds to the suggestions of those in vibratory sympathy with it. A plant does not reason about the matter, but through the rapport established with it, feels the urge, and grows as this internal feeling prompts. Luther Burbank made constant application of this method in the improvement of plants; and such suggestions systematically applied by other gardeners who have the sympathy of their plants, are able to bring about pronounced changes in the nature and form of growing vegetation. People also thrive more when in association with those of harmonious magnetic temperament. Some are more sensitive than others to such influences, and detect the quality and many salient facts about both people and objects merely through being brought within the sphere of their auras. This sensitiveness may be cultivated to a point of high accuracy and real utility by making it a practice to analyze the first impressions felt when for the first time in the presence of objects or persons, and later checking the accuracy of these impressions. Because sensitiveness to environmental conditions is first highly developed in the vegetable kingdom, the exercise of this ability to sense facts about things from their auras is called VEGETATIVE CONSCIOUSNESS.

Psychic Consciousness —In this vegetative consciousness the medium that carries the vibrations is electromagnetism, and as a rule such impressions are obtained only when within close physical proximity to the object. That is, the impressions are received chiefly from its electromagnetic body. But by carrying the experiments to a finer degree of sensitiveness the impressions perceived are those from the astral form of the person or thing. In this case distance plays no considerable part; for if the conditions of rapport are present between the astral bodies, or if the senses of the astral form are properly focused, accurate impressions may be received from a thousand miles as easily as from a few feet. Furthermore, the impressions are not confined to beings of the physical plane, but extend to entities that have no material form, but exist solely on the astral plane of life. In all such cases the awareness is first present in the astral brain, from whence, through the medium of electromagnetic motions, it is raised into the region of objective consciousness. The exercise of this ability to sense the quality and presence of astral beings is called PSYCHIC CONSCIOUSNESS.

Simple Consciousness —The range of consciousness common to plants is greatly extended in animals. Animals are more conscious of their bodies, and in more or less degree have the

ability to adapt means to an end. The higher forms of animals are just as aware of their bodies and the objects of their environment as is man. They see, hear, feel, taste and smell much as man does. They also possibly reason to a limited extent. A dog or a horse seems to learn some things through observation. But the most pronounced characteristic of animal life is INSTINCT. A carrier pigeon will wing its way home straightway from an immense distance with no perceptible guides as to the direction in which it should fly. A horse will find its way in a storm under conditions that render the five senses valueless, or on a desert will find water that baffles the efforts of man to locate. The oriole builds a hanging nest of woven fabric. The bee builds a cell so economically perfect that an error in higher mathematical tables was discovered through calculating the angle of a cell that would theoretical require the least material and finding that this theoretical angle was not exactly that used by the bee. The great German mathematician, Koenig, found the bee slightly wrong. But an eminent Scotch mathematician, MacLauren, working with different tables at a later date found the bee exactly right. Carrying his investigation further, he found that the work of Koenig was correct, but that the tables available to Koenig, which were commonly used in higher mathematical work, were imperfect. Thus did the bee correct the table of logarithms. Bears and badgers fatten in the autumn and then self-hypnotize themselves and spend the long winter months, while food is scarce, in trance-like sleep. Waterfowl seek the reaches of the Arctic seas to rear their broods in summer, then wing their way unerringly to warmer climes at the approach of winter. Trackless unchartered regions are crossed, they fly much at night, and young birds often precede their parents, yet they do not lose their way. The exercise of such instinct is made possible through the raising into objective consciousness of information perceived by the astral brain. The perceptive powers of the astral form have a much vaster range than those of the physical, and thus become a more competent guide to action. In the case of animals, because reason has not been developed, the exercise of instinct is largely confined to such conditions as have habitually confronted the race. Thus, because of its wider perceptive powers, under usual conditions instinct is more efficient than the reason of man. But, because the astral brain has had little experience meeting other than certain kinds of problems, when unusual problems are presented the instinct of the animal often leads it astray. In spite of the range of its perceptions, the habitual method of meeting conditions is too strong to be radically changed. Men also receive the promptings of their astral brains. But their instincts need not be so restricted by habit as those of the animals, because man has become accustomed to using reason to adapt himself to new and strange conditions. The more vast scope of information afforded by the perceptions of the astral brain gives this astral brain superior material for a process analogous to reasoning. Usually man’s instincts are atrophied, but they may be cultivated to a high degree of usefulness and accuracy by listening to their promptings. Properly cultivated they are a better guide to action than reason. Because they are frequently accompanied by thought processes which

may intrude into the objective mind in the form of words and sentences, in man instinct is often called THE VOICE OF THE SILENCE. It is the most obvious factor associated with SIMPLE CONSCIOUSNESS. It is also possible for man to place himself in rapport with some animal. In this state there is a temporary blending of the identities, and the astral form of the animal imparts it rates of motion to the astral form of the man in such a way that he experiences all its feelings, desires and instincts. He is conscious of its limbs and organs just as if, for the time being, they were his own. When such a rapport is established with either a plant or an animal it is also possible, through the power of the imagination, to organize lines of electromagnetic communication through which the vital strength may be drawn. In this manner the physical vitality, called vegetable magnetism or animal magnetism, may be obtained from other forms of life. Hermits and recluses unconsciously often draw thus upon the life forms by which they are surrounded so that they require almost no food to live. People of abnormal temperaments also sometimes thus drain the vitality from other people, usually being unconscious of the process, except that they feel so much better after being in the society of others. The yogis understand this process and make use of it to draw electromagnetic energy from plants and trees, to be converted into higher modes of motion, which enable them to do the most amazing things. Animals have a certain capacity for devising the means to attain an end, but in general seem incapable of considering themselves as distinct creatures unique from the rest of the universe. It would seem that they are unable to consider their own mental states as objects to be thought about; nor do they commonly make use of conceptions. Conceptions imply the use of symbols as counters of thought. The impressions animals receive no doubt are superimposed, and there is little doubt but that they recognize similar attributes in all trees, in all stones, and in all other animals. But they do not give this quality an abstract name and mentally refer to it by this collective symbol. The ability to do this, to analyze one’s own mental processes, and to communicate the results of such introspection by means of language, indicate the presence of self-consciousness. Because all normal men possess this ability, we are safe in assuming that the chief function of life in the human form is to confer SELF-CONSCIOUSNESS.

Rational Consciousness —Because they have self-consciousness, and thus the power to reason, most persons permit the other forms of consciousness to atrophy. They so thoroughly rely upon the reports of the five physical senses, that they neither heed nor recognize the reports of the various psychic senses. They so completely rely upon the bringing together in objective consciousness of the reports of the physical senses that they take no cognizance of the bringing together of these reports in a more perfect mental process by the astral brain. Already this process has been mentioned in relation to instinct and

the voice of the silence. It is the instinct of animals reinforced by the reason of man; but this reasoning draws its information from both planes of life, and because it takes place in the astral brain its processes are almost instantaneous. Such reasoning carried out by the astral brain and then brought up into the region of objective consciousness is a surer guide to action than the limited perceptions and ponderous process of the physical brain. It is called INTUITION. Carrying intuition into the realms of the soul and ego, those religiously inclined often become enthused with the idea that they are saved. This inward conviction is so strongly realized that henceforth they can not doubt for a single instant that they are immortal. The experience usually follows deep meditation upon such matters accompanied by a state of mind that permits the astral brain to impart its convictions to the physical consciousness. More often than not this deep unalterable conviction of immortality is covered by a cloak of sacerdotal rubbish. Whatever the religion of the individual, it has usually been so thoroughly impressed upon his astral brain by suggestions during childhood that all information coming from the inner plane is colored and warped by it. The ideas impressed upon the astral brain by early religious training stand as censors at the gate of his objective consciousness, and will only permit such perceptions and knowledge to pass as clothe themselves in the garments of these earlier convictions. But underneath all this there is a very sound reality. By turning the attention resolutely to the soul and ego, shutting out the sensations and thoughts of the external world, it is possible to train the intuition upon these things and gain knowledge of the preceding, and the after, life. The intuition, reasoning from an infinitely broader field of perceptions of both external and internal conditions, and being more efficient in its processes than conscious reasoning, is able, unless too greatly hampered by the power of images received in early religious training, to report accurately upon the truth of things. The truth is realized within that the spirit is eternal and that the soul is a real and immortal entity. The conviction is so certain that not a grain of external evidence is required. In fact, the trained intuition can be relied upon in this as in other things; for if always whenever the intuition is active its reports and conclusions have proved on investigation to be true, we have every inducement to trust it also in this most important thing. This is not a very difficult state of consciousness to attain, and when once felt, and the assurance of the reality comes flooding in upon the soul, there is never afterwards any doubt concerning life after death or of the soul’s perpetual progression. Because this state of consciousness comes only to rational beings, the inward realization and overwhelming conviction of the eternal nature of the spirit and the reality and immortality of the soul are called RATIONAL CONSCIOUSNESS.

Cosmic Consciousness —Even as man is a conscious being, so also is the universe. It is not an automaton, but an organization guided by intelligence. It is true that each cell in man’s body has a consciousness all its own. So also the various entities comprising the cells, as it were, of the cosmos have an individual consciousness. But man’s consciousness is not merely the collective consciousness of the cells comprising his body. On the other hand, these cells have been collected into a complex organism so that man can express the consciousness which is his soul. And we may be sure, likewise, that the soul of the universe is not merely a collection of all the separate individual souls of its parts, but that all these separate souls are organized into the vast and complex organism, a corner only of which we can see, to permit the expression of that deific consciousness which we call God. There is, however, a relation between the consciousness of a cell in his body and the consciousness of a man, through which he influences the conduct of the cell. This interrelation by which man’s astral intelligence guides the cell-life in the various processes and functions of the body is usually below the threshold of objective consciousness. Nevertheless, as is demonstrated by the effect of suggestion and emotion on these functions, the activities of assimilation, circulation, nutrition and secretion are thus directed by the unconscious mind. Furthermore, there is also an interchange of consciousness between certain cells and organs and other cells and organs, as may be inferred from sympathetic symptoms. Through this interchange of consciousness a pressure or inflammation in one part of the body may set up a disturbance or inflammation in another and distant part of the body to which sympathetically related. Or, under more severe conditions, the whole body may respond adversely to a discord arising from the discomfort of a single organ. Now let us consider man in relation to the cosmic whole. He is one particular kind of cell-life in the body of Deity. Other entities are cells of a different kind, or if still more complex in function, like our solar system, they may be deemed organs in the anatomy of the Cosmic Man. Each cell, however, in the body of man has its own particular work to perform. No other cell can perform its function quite as well as it can. So, likewise, each person has some particular work in the cosmic scheme of things to do, and he can carry out this activity to better advantage than can any other soul. To be sure he is being educated for the performance of this special function, and every experience he has ever had has been attracted to him as an essential and needed part of this education. Now no single step in this process of education advances the soul more than that in which it becomes aware of its proper relation to other entities, and aware of its real work in cosmic construction. This step may be taken by establishing a rapport with

universal life and consciousness. It has already been explained how, by raising or lowering the vibratory rates through using the imagination to identify oneself with another entity, it is possible to enter into the consciousness of a mineral, a plant, or an animal. One may also, by a similar process, enter into the collective consciousness of an audience. This is what the inspirational speaker does. He stands before an audience, places himself in sympathetic vibration with it, and then gives back to the people not merely the thoughts of their conscious minds, but also the ideas held by their astral brains. Because he collects, in one consciousness, facts and conclusions drawn from many minds, he is sometimes able to give them facts and ideas not one of them had been aware of before. So too, in times of national stress, people in general, as well as those psychic, unwittingly enter somewhat into the wider consciousness of the nation, and feel the same things and think the same thoughts, as others from whom distantly separated. And this same principle of entering into the collective consciousness of a group, extended to the whole group of intelligences embraced in the universe, enables one to enter into the consciousness of the entities comprising the separate parts of the cosmos. Such a rapport is usually attained through holding the thought, My Soul is One with the Universe. This thought, if held persistently under deep concentration, and with the imagination used to “feel” the universal consciousness, leads the soul to the realization of its oneness with all other atoms of life, enables it to discern its work in the universal plan, and reveals to it many fundamental truths regarding the operation of nature’s laws. These experiences are usually of very short duration and accompanied by an ecstatic state in which there is a feeling of great joy, happiness, peace, and contentment, for which reason it is often spoken of as the peace that passeth understanding. Plotius, speaking of this higher consciousness said: “Knowledge has three degrees; opinion, science, illumination. The means of instrument of the first is sense; of the second dialectic; of the third intuition. To the last I subordinate reason. It is absolute knowledge founded on the identity of the mind knowing with the object known.” Such consciousness is formed through the astral brain of man entering into a sympathetic relation with the collective astral consciousness of all other entities. This state which brings to man the realization of the soul’s oneness with the universe, and also the realization of the divine origin of the ego, is called COSMIC CONSCIOUSNESS.

Divine Consciousness —Consciousness, however, is not limited in its extent to physical and astral planes. Thought organizations of the astral plane may be raised in vibratory rate sufficiently to transmit their energy to, and persist in, spiritual substance. The circumstances under which they do this have been thoroughly discussed in the preceding chapters of

this course. Furthermore, if these thought organizations are to form the mentality of a soul functioning on the spiritual plane, they must attract about themselves a suitable body of spiritual substance. To gain the experiences of life in proper quantity and proportion, to purify, flux and transmute them, and thus build up an immortal spiritual body in which the consciousness can dwell and function, is the object of spiritual alchemy. When thus the consciousness has been extended in range to embrace entities and thoughts existing on the spiritual plane there is a still more vast field of information and source of energy available to the soul. Such a spiritual source of information and such spiritual energy is only accessible to those of the highest true spirituality; for others have not yet advanced far enough in spiritual alchemy to have spiritual forms from which to draw. They as yet have only astral bodies, or only fragments of spiritual bodies built up; and will complete the building during their residence on the astral plane after physical death. But the most advanced of the race, although they may never have heard of spiritual alchemy, have nevertheless practiced it, and have well organized spiritual bodies. And to a certain extent they are able to bring the perceptions, energies, and consciousness of the spiritual plane of life, through the medium of astral vibrations, into the region of objective consciousness. This results in ILLUMINATION. It is sometimes called CHRIST CONSCIOUSNESS, but a more precise term is DIVINE CONSCIOUSNESS. History records many instances of those who have attained this highest of all states of consciousness attainable by embodied man. Among them may be mentioned: Apollonius Tyanaeus, Guatama Buddha, Dante, Walt Whitman, Mohammed, Francis Bacon, Jacob Boehme, Las Casas, Jesus the Nazarene, Paul, Balzac, Wm. Blake, Edward Carpenter, John Yepes, Socrates, Swedenborg, Thoreau, Emerson and Plotinus. Plotinus, who lived in the third century A.D. says of it: “You ask how we can know the infinite? I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, can not be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason, by entering into a state in which the divine essence is communicated to you. This is ecstasy. It is the liberation of your mind from its finite consciousness. Like only can apprehend like; when you thus cease to be finite, you become one with the infinite. In the reduction of your soul to its simplest self, its divine essence, you realize this union, this identity. “But this sublime condition is not of permanent duration. It is only now and then we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world. I myself have but realized it three times as yet, and Porphry hitherto not once. All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and recurrence of these happy intervals.” A certain degree of illumination also may accompany cosmic consciousness, and commonly does so, but it is an illumination springing from the astral rather than from the spiritual plane. But in the illumination of Divine Consciousness, the ego,

occupying as it does the spiritual plane of life, is able to communicate the perceptions and conceptions of the spiritual brain to the brain of the physical body. Only one who has, though the processes of spiritual alchemy, built up a sound and vigorous spiritual body can experience Divine Consciousness. This imperishable form functions on the same plane, and is occupied by, the ego; and because the ego is at all times connected, by the rays of vitality it sends them, with both its soul-monads, when either of them has evolved far enough to experience Divine Consciousness, it can become aware of the existence and whereabouts of the soul-mate. And because the substance of the spiritual and astral bodies contain, as modes of motion, a complete record of the experiences of the soul, in this state of consciousness it is possible to trace backwards and remember any and all of the experiences of the soul since its first differentiation. Because the spiritual body is occupied by the ego, when the perceptions and conceptions of the spiritual brain are raised into the region of objective consciousness it is common to say that the ego is incarnated in the physical brain. Not that the consciousness is at all times flooded by the spiritual light in the ecstacy of intense illumination; but sufficient communication is maintained between the spiritual brain and the physical brain, so that the activities of life are directed from the spiritual plane. This perfect and continuous rapport between the soul and the ego is the object the adept strives to attain. Because his information is derived from the spiritual plane, where the range of his perceptions is immensely extended, and where he contacts exalted intelligences of vast wisdom, he becomes conscious of Divine Intention, and clearly perceives his own function in the Divine Plan, and just what he can do at any given time to further cosmic construction. The spiritual alchemist, therefore, who is able to attain a somewhat continuous Divine Consciousness, not only has built for himself on the inner plane of life an immortal spiritual body in which he will consciously function after the passing of both the physical and the astral body, but he also is so thoroughly in contact with the spiritual plane of life that his actions are at all times directed by Divine Guidance, and his efforts at all times are in the direction that provide the greatest benefit for all.

Book 4 Copyright Church of Light August 2002

Ancient Masonry

Ancient Masonry Introduction

Chapter 1 Ancient Masonry Introduction OR MANY YEARS it has been my desire to place before students a concise exposition of those occult principles which form the framework about which are woven the symbolism and ritual of Modern Freemasonry. The antiquity of its venerable emblems is unquestionable, and it is now generally accepted by Freemasons and occult students alike, that they conceal mystic verities. These rites and pictorial representations that have seemed significant to an important nucleus in the social system of every ancient nation boasting even a degree of civilization, are so widely disseminated that their remnants may be found in remote Tartary and Tibet, among the almond-eyed children of the Flowery Kingdom and Japan, on the slopes of the snow-capped Himalayas, beside the turbid Ganges, amid the desert sands that cover the buried cities of Gobi, and by the revered Tigris and Euphrates. They are found also at the foot of Caucasian passes, by the shores of the Red Sea, in the fertile valley of the Nile, and amid the ruins of classic Greece and Rome, ancient Gaul and primitive Ireland and, crossing the restless expanse where the wide Atlantic rolls, we confront the same hoary emblems in Peru, in the Mississippi Valley, and in the Yucatan. Certainly the most enlightened inhabitants of our globe, even in what we are egotistic enough to call the barbaric ages, did not spend so much time and energy elaborating and preserving a will-o’-the-wisp devoid of meaning and significance! This divine symbolic language, which has successfully weathered the cataclysms of nature, that has been preserved though all else contemporary crumbled into ruins and returned to the dust from whence it came; the very memory of whose originators is lost in the dim night of time; which of all the childhood possessions of the human race, alone has escaped the Lethean waters of oblivion; though subsequently it may have degenerated into empty soulless forms, hieroglyphics uninterpretable; it is preposterous to suppose had no substance in truth, no foundation in fact, no correspondence in the starlit realms of Urania.

The Ancient Secret Doctrine, now preserved in the symbolic forms of Masonry, gave to the old pagodas of China their peculiar shape. It commanded the erection of the eight-volved tower of Babel on Shinar’s plain, prompted the laborious building of the pyramids in Egypt and Mexico, constituted the motive force that scattered huge lithic monuments over the fair face of Europe, and bade the construction of elaborate temples that yet remain but partly discovered amid the tangled vegetation of the American tropics. Consequently, whatever our opinion of the truth or falsity of its tenets, we cannot doubt that it conveyed ideas of moment to the minds of our remote forefathers. Through the varied web of human history, woven from the odds and ends of half-forgotten traditions, runs an unbroken strand of gold. Nations have risen and fallen, empires have been welded and severed again, continents have been lifted and then submerged; yet through all time since man has made his home upon this mundane sphere, the golden thread of Masonic Symbolism has stretched unsevered through the warp and woof of racial destiny. There have been periods when the glittering strand has almost been lost to view amid the coarser fabric woven by statecraft and priestcraft; but ever it reappeared, scintillating in the foreground of evolutionary progress. Again and again has it strengthened the tone of human moral fiber in times of national decadence, again and again has it constituted the power behind the throne, a lifeline at critical periods to which a superior few could cling and struggle for racial advancement; working silently, secretly, yet effectively. Modern savants may, or may not, according to the bias of their minds, place confidence in the verity of the esoteric teachings held by the most spiritual of our early progenitors, such as are elaborated and preserved in symbolic rites and hieroglyphics; but no student worthy of the name will fail to investigate ideas which, perhaps more than any others, have shaped the course of man’s intellectual and spiritual development, and have ever constituted the mold of his noblest endeavors. He who would become the possessor of true knowledge must never rest content with theories only, but must be able to prove or disprove them in nature’s laboratory. And where a set of ideas has been held by a number of men, or such ideas have exerted an important influence in mundane affairs, if he proves them erroneous his task is but partly completed; for he has yet to ascertain why those opinions were held, why they seemed plausible to others, and in what proportions the false and the true are intermingled. It is most difficult for men to formulate a conception that has not some slight foundation of fact upon which to rest. Masonic symbolism being the garment worn by a doctrine which has exerted so powerful an influence in human affairs, a mantle still preserved by Freemasons—an organization whose motive is lofty and whose practical endeavors are far-reaching and beneficent—it behooves all students of philosophy and religion to investigate these ancient forms and tenets, to trace them to their original source, and finally, to compare them with Mother Nature.

Yet not until we know the meaning attached to these symbols by the originators are we capable of testing their truth or falsity. And not until we have placed them under the microscope of the soul, and illuminated them by the sunlight of reason and the x-ray of intuition—making at the same time careful comparisons with Nature—are we warranted in passing judgment upon the truth or falsity of the Secret Doctrine they clothe. A much repeated, and too oft unheeded admonition in Masonry is: “Study the Book of Nature brother, it bears the stamp of Deity.” Such wise council is alone sufficient to mark the integrity of the august body in whose ritual it appears, making a wide distinction between its underlying principles and those of many another religious or social body. These others all too often curtail original investigation, and cramp and shackle their members by imposing a belief in some individual, or company of them, who poses as the special interpreter of the Will of Deity. Yet in times past, as the history of his activities amply proves, the Masonic Brother has had to pay dearly for the privilege of being Free to build the edifice of his soul conformable to the dictates of his reason and the promptings of his conscience. His option of being a Freemason has sometimes been purchased with his life’s blood; for the oppressors of humanity have ever feared and hated those whom they could neither cajole nor bribe into servility, and who resisted all temptation knowingly to become enlisted in an unjust cause. If Masonic Symbolism is of such paramount importance, the casual thinker will ask, why is it that others have not ere now drunk at the fountain of its enlightenment and offered the cup of its virtues to the whole parched world. In a measure this has been done, but in a measure only. The labors of Albert Pike are of great value, and those of such worthies as Oliver and Mackey should not be slighted. But the investigator who would discover the conceptions originally underlying Masonry and make them public is confronted with peculiarly obstinate difficulties. Chief among these obstacles is the circumstance that only one having developed his psychic senses and thus able to read from the scroll preserved in the astral light can trace the origin of these prehistoric emblems. And having traced them to their source, their meaning will still remain opaque, or at best but translucent, unless by virtue of having passed his Initiation in the astral spaces, he is firmly grounded in the fundamental principles of the Mission of the Soul. Once he has discovered their meaning, his difficulties are not yet ended; for the ignorance and prejudice of his race may make their exposition unadvisable. Some church may be in power with whose pet tenets his revelations of Nature’s mysteries may conflict, and thus precipitate upon his head the wrath of the clergy. Yet again, he may be hemmed in by obligations that prevent him from revealing what he has learned, or, as happened to one member of the Brotherhood of Light who was also a high degree Freemason—Brother Henry Melville, in the publication of his valuable masonic work, “Veritas,”he may be uncomprehended and misunderstood.

The writer of the present series of lessons has cultivated his soul faculties and speaks from the vantage ground of Initiation. Free from his body he has sent his soul through the wide spaces in search of the precious jewels of wisdom, seldom returning without some treasure; and he has studied the Tablets of Aeth, and read from the records of racial memory preserved in the astral light. In these Masonic lessons, however, he claims no originality. He is merely acting as amanuensis, writing down, and imperfectly, facts that are the common property of the venerable order of which he has the honor at present to be the president on this external panel. Not only so, but it is through the permission of the body, The Brotherhood of Light, that he is able to speak, and by them he is limited within what is considered the bounds of discretion. This work will not be rejected, as was that of Melville, because the time now is ripe for it. Yet it must not be considered the last word upon the subject, as the time even now restricts and curtails what it is wise to place before the public. In preparing these lessons, there has been some hesitancy as to the best method to employ to convey the basic truths incorporated in Masonry to the mind of the student, and at the same time not seem presumptuously to be treading upon ground held inviolable by the Masonic Fraternity. It is far from the purpose of the author to reveal any secrets of the Brethren to the outside world, or to attempt any so-called exposé of the methods used in their lodgerooms. Whatever the faults of individual members may be, I have a genuine respect for the Order, and brand as travesties the accusations of their enemies; for if true to their principles, there can be no more exalted souls upon this planet than are to be found among Freemasons. Let it be understood, therefore, that I am not trying to teach Modern Freemasonry. I am teaching Ancient Masonry, upon which all the rites and usages of Modern Freemasonry rest. My object in no wise includes revealing such matters as Modern Freemasons desire should remain secret. Instead, it is to expound the occult principles and spiritual ideas originally associated with Masonic symbols, usages, and gestures, in such a manner that the public will understand these all-important doctrines; and to enable the Modern Freemason instantly to perceive the esoteric and spiritual significance, not only of his symbols, but of everything he does in the lodgeroom. With this in view, I have selected a little book that is not so recent in its usages as to enable an unworthy person to gain entrance to a modern working Masonic Lodge and successfully pass himself off as a high-degree Mason; yet which is nonetheless Masonic in character. It is to be found in public libraries and upon the shelves of important book stores. It is entitled Richardson’s Masonic Monitor, and was used for guidance by members of the Fraternity a generation or two ago, containing as it does a detailed description of the rites of initiation into the different degrees of the Fraternity, and picturing some of the ancient emblems of the Lodge.

As this work is easily accessible to the reading public, I deem it will be considered no breach of propriety to cite as a textbook to those who would sufficiently familiarize themselves with Masonic ritual, and I have taken the liberty to use it as a background for these lessons. This will serve a double purpose: First, it will enable us consistently to follow the symbolism of Modern Freemasonry and draw our comparisons between it and Ancient Masonry in a manner intelligible to students; the Masonic Brethren in particular. Secondly, it will enable me to check my work and keep it within the bounds and reasonable limits of what I consider wise to make public, and what I feel confident the Masonic Brethren will have no reason for desiring me to keep secret. As I have said, my object is to teach Ancient Masonry, not Modern Freemasonry. And I trust in no case to trespass upon the private property of the Modern Fraternity. If, unwittingly, I do overstep the bounds, I plead as my excuse the desire to give those capable of appreciating and using them, truths of utmost importance to humanity, potent for good, vital to human uplift. And I implicitly rely upon the broad mantle of charity, which the Masonic Brethren are more ready to extend than others, to cover any transgression.

The First Masons —The first problem that naturally confronts us in our present quest is: Who were the original Masons? Here etymology comes to the rescue. The old Sumerians who lived in the valley of the Euphrates, and who were succeeded by the Semites, the fusion between the two producing the famed Chaldeans, used the word “imga” meaning wise, holy, and learned, to denote their wisest sages, priests and philosophers. The Semites, who succeeded the older race, transformed the work “imga” into “mag” to suit their articulation. From this root-word, “mag” belonging to the Assyrian branch of the great Semitic race, has come to us through various transformations the words: Mason, Magic, and Imagination. Therefore, in whatever era of the dim prehistoric past the first Masons lived, it follows from the very meaning of the word that they were the wisest, holiest, most revered of men. A mason now is considered to be a builder—one who constructs. Likewise were those Wise Men of the East; but in their work the sound of neither hammer nor saw was heard; for they were mental builders. Their labor was construction wrought by the imagery of thought, as the word imagination, coming from the same root as does the word mason, clearly implies. Magic is the skillful use of the imaginative faculty, and the original Masons undoubtedly were magicians. The Magi of Egypt, Chaldea, and even more ancient times unquestionably were Masons.

The Masonic Temple —Having determined that the original Masons were the Magi, and that they were mental builders, let us inquire into the nature of the edifice upon which these wisest of all men bestowed so much constructive effort. Tradition informs us that the Masonic Brethren labored in the erection of Solomon’s Temple. Sol is the Latin name of the Sun-God, Phoebus. Om is the Hindu name of Deity. On is the Sun-God of Heliopolis, Egypt. And while combining these words from different languages undoubtedly is far-fetched, yet nevertheless, as will be shown in detail later, Sol-Om-On certainly represents the Grand Master of the Universe, whose most fitting symbol is the majestic and all-commanding Sun, from Whom comes all Life, Love, Energy, and Power. The Masonic Temple thus is the mansion of the Sun; the universe itself; a spangled canopy of blue, so situated and so arranged as to prove the most suitable lodgeroom for the initiation of the candidate: the Human Soul. But how? We are led to inquire, could anybody of men, howsoever wise, work to build the jeweled mansion of the Sun, seeing that the very stars shining at their birth sang before the dawn of life upon the earth, and will join in the funeral requiem when the world is cold and gray, wrapped in the icy mantle of death? Certainly no earthly hands ever placed those blazing diamonds in the sky. In what manner, then, could the early Masons have assisted in the construction of the Temple? Now remembering that Mason and Imagination are derived from the same root-word, a little light begins to dawn upon our perplexity. The early Mason was not a worker in stone, but a mental builder, in whose work Imagination played the most important part. With the first glimmer of intelligence, man’s mind, elevating itself above those of lower forms of life, must have been attracted to celestial phenomena. He watched the blazing orb of day peep over the eastern rim of the world, then soaring upward traverse the azure arch, and later sink, declining into the darkening west. He learned that night followed day, and that day followed night; necessity teaching him to start his labors with the rising Sun, and to seek shelter at the approach of night. Thus became he an observer of time. Still wider experience brought the conviction that there was an orderly succession of the seasons. The rains of winter were followed by the droughts of summer. Cold followed heat, and heat followed cold. To the huntsman these were periods when game was scarce or plentiful, and he must learn to obtain enough food in the times of abundance to nourish him during those of famine. And how eagerly he looked forward to the return of the more fruitful days, and thus he became an observer of seasons.

As a herdsman, our early forefather watched the shortening and the lengthening of the days; and when the Sun in its annual pilgrimage entered a certain cluster of starts, he knew from experience that the green grass soon would be starting on the mountain side, and he drove his flocks from the valley to those more luxurious pastures. So, also, the farmer learned to till the ground and sow his grain when certain starts rose with the morning sun. The time of harvest was at hand when certain other groups were seen, and winter’s bleak scarcity was heralded by the wending southward of the orb of day. Thus, early man became the astronomer, his sustenance depending in great measure upon his ability to interpret, upon climate and the denizens of the earth, the effects of celestial phenomena. Having seen what powerful influences were exerted by the heavenly bodies upon all things external to himself, it was only natural that those studiously inclined should wish to ascertain their influence upon man himself. As a general rule, it was found that people born in the spring, just after the days and nights became of equal length, were more energetic and had more initiative than people born at some other times of the year. People born with the same group of stars rising upon the horizon were observed to possess characteristics in common. Likewise, the portion of the heavens occupied by the Moon was found to influence the brain capacity. From these observations, covering immense periods of time, whose aim was to ascertain the relation existing between man and the stars, arose the sublime science of Astrology. Astronomy was studied, and observations were carefully and systematically recorded, only as factors in determining the effects of celestial influence upon man. And as a factor necessary in the study of astronomy, there was developed the science of Mathematics.

Astrology Also is a Sacred Science —Astrology was not studied merely as a means whereby man might profit materially, but as a Sacred Science. The material universe, even as man’s physical body is his material expression, was considered to be the manifestation of an All-Wise Intelligence. Man manifests his will through acts; so were the heavenly motions thought to be manifestations of the Will of Deity. As year rolled into year, and century into century, a class of men developed who were peculiarly fitted by natural endowments to pursue the study of the starry heavens and formulate the result of their observations of celestial and mundane phenomena into a scientific system. These were the Magi, the original Masons. Just as at the same time a distinct military class separated itself from the mass of the people by virtue of their superior physical prowess, their love of power, their aggressiveness and disregard of all save might, and became the temporal rulers of the people—the Kings and their immediate associates—so, by virtue of their superior mental and spiritual endowments, the Masons, as a class, separated from the populace and become the sages, philosophers, scientists, the spiritual advisers and priests; dictators in matters religious.

And as persistent culture developed mighty warriors, so the rigid discipline from childhood to which the priests were subjected developed mental and spiritual giants whose keen minds and lucid soul faculties penetrated the innermost recesses of nature. These Masons early perceived a sympathetic relation existing between the organism of man and the fiery points in the firmament above, a definite correspondence between certain sections of Solomon’s Temple and the human body. They found that there are certain principles pervading nature that express themselves in the influence of the stars, on the earth, in the sea, in the air, and in the body of man. Slowly, by degrees, and with infinite patience, these correspondences were sought out between the things representing a given principle on the earth and that portion of the celestial sphere having the same influence. As these correspondences were ascertained it became the duty of the Mason to inscribe them in the sky, that their meaning might not be lost to future generations. In this work of building the Temple of the Sun, his imagination played an important part. With it he wove fanciful pictures among the stars; for often the actual outlines of the constellations bears no resemblance to the animals or objects they are designed to represent. They do, however, invariably signify an influence in mundane affairs well denoted by the things so pictured. To be more precise, the signs of the zodiac and the decanates of the zodiac, of the same names as the constellations have such influences; for the constellations but picture the various reactions of sections of the zodiac. Thus, gem by gem, that which was found imbedded in the soul of man had its corresponding jewel added to the dome above; the whole being formulated by the early Masons into the famed Science of the Soul and the Stars.

How King Solomon’s Temple Was Built. —Astrology was studied not merely for its material profit, but also as a religion. The early Mason cast about for an explanation of the visible universe. In his experience he had found no higher type of active agent than the mind. It was the one thing in his experience that could voluntarily create. The mind of man could build a house in imagination, then cause its construction of wood and stone. Yet what was finite mind? It was an invisible, intangible cause about which he could only think in abstract terms; an unknowable director of human actions.

Having found each visible portion of man, each organ and each physical function, to have a correspondence in the sky, what was more natural than to conclude that there must also be a correspondence to his invisible estate! And as finite mind is the most potent of all agents to create below, it logically follows that Infinite Mind is the most potent creative agent in the whole universe. Carrying this line of reasoning a step further, he was forced to conclude that as man is composed of an invisible mind and a visible body, so God likewise has an invisible and a visible domain; the invisible portion being Infinite Mind and the visible portion being the Material Universe, infinite both in extent and in complexity. Being convinced that the universe, including man, is the result of creative design, it became the endeavor of the Magi to fathom its purport, or at least so much of it as relates to man, that he might conform his life and efforts harmoniously to that purpose. Man’s actions are symbolic of his will and purpose. Thus was it legitimate to conclude that God’s Will is revealed in the movements of nature to those who have sufficient penetration to grasp the meaning of their symbology. Therefore, the early Masons sought out the correspondences in nature, and built their pictured symbols into the sky, as the Temple of Solomon, Grand Architect of the Universe. And this grand edifice, erected by the Ancient Masons; is of most perfect design, revealing as it does to the discerning, the Will of Deity; for what wiser thing could man do than to imitate the building of this ancient structure, and build for his own indwelling soul a mansion as perfect in its proportions, and as harmonious in its arrangements, as the Temple of King Solomon! In time the Mason, as a priest, became only an interpreter of the ideas symbolically built into the Temple by his wiser forefathers. The word “religion” is derived from the Latin “re” (back), and “ligare” (to bind), and means literally, to bind back. This, then, became the work of later Masons: to collect truths discovered in times past and bind them together in such a manner that they might be preserved for future generations. These truths, in their symbolic form, are found woven more or less into all important religion the world has ever known. The earliest religions were purely astronomical, and it is safe to say that every important religion that ever has been entertained by the mind of man has had an astrological foundation. Man’s body is not the real man, nor is the material universe God. The real man is the invisible controlling ego, and God is the invisible and unknowable Infinite Mind that directs and controls the mighty Cosmos. The Ancient Masons ever sought to find a fitting symbol to represent each principle and function of nature, and to build it into the Temple. What more fitting symbol could be found to represent the Infinite Ego, the true King, than the glorious orb of day! Sol, therefore, was elected as the symbol of the controlling power of the universe—Deity—it being recognized by those of inner vision that the physical orb was but the external covering for the grander and more ethereal Spiritual Sun Who stands exactly in the same relation to the Solar System as does the human ego to its body. Thus originated Solar Worship, one of the most ancient forms of religion.

To the mind of the Ancient Mason, the physical Sun, the center of our system, from which the earth receives the requisite grade of force necessary for every terrestrial manifestation of power, organic and inorganic, vital and physical; was but the emblem of the Spiritual Sun which exerts that degree of celestial energy, which in matter becomes occult force, and in man becomes Will and Mental Power.

Why Two Pillars Were Erected —The studious mind cannot fail to perceive all nature to be divided into attributes: the one positive, the other negative; the one active, the other receptive. Polarity, or Sex, is the One Great Law of the Universe. This One Law manifests as centrifugal and centripetal forces, as repulsion and attraction as spirit and matter. Life in all its infinitely varied forms is but the interaction between positive and negative forces, there being no life apart from sex. Where sex manifests in greatest perfection, there life most abounds. The fire seen when the flint strikes steel is sexual energy; so is the heat of vegetable life. Passion is the prime mover of the animal kingdom. Man destitute of virility soon succumbs. Man’s and woman’s possibilities, according to the teachings of the Ancient Masons, when harmoniously united are only limited by their sexual powers, and the ability to control and wisely direct them. The Ancient Masons, realizing that life depends upon these two attributes, wisely erected two columns in the porch of the Temple; one on either side of the great Eastern Gateway. The pillar on the right is called in Hebrew; Jachin; meaning, “He that Strengthens.” And it is the Royal Sun returning from the right, or southern, declination, and rising through the eastern horizon that brings renewed strength after the winter season. The pillar on the left is called, Boaz; meaning, “Source of Strength.” It represents the passive and inert north. It is the left side of the Gateway of the rising Sun, which attracts the Sun northward. Truly, the feminine in nature by its attractive power is the Source of Strength, Boaz; and the ever-active masculine, Jachin, seeking that source of strength becomes the Strengthener. Tracing backward the history of man’s religious beliefs, we find interwoven with solar worship, sex worship, which in its original conception was pure, being the recognition of the mighty power of sex as the most sacred attribute of Deity—Creative Ability. Serpent worship, another important ancient religion arose from sex worship and solar worship, the serpent being considered sacred to the Sun, and revered on account of its reproductive significance. Solar religion, Sex worship, and Serpent worship, thus had their foundations directly in Astrology.

The builders of Solomon’s Temple, ever seeking to embody their discoveries of natural principles in most appropriate symbology, turned to the sky for some object whose quality was pronouncedly virile, creative, fecundative, and masculine. The Sun thus became the symbol of masculine creative energy, the Father of the Universe. And the Moon, typifying the feminine, fructifying principle, became the nourishing Mother. Further, it will be found today, even as then, in starry science, that the Sun is the source of all power, and the Moon is the Mother of its manifestation.

The Masculine Symbol —Turning to the earth, it was found that the Sun exerts its greatest power when its rays fall vertically. Thus, in choosing some common implement of labor by which to express this masculine creative energy implied by the vertical Sun, the Plumb was selected as the embodiment of that idea. Therefore is the Masonic Plumb the symbol of the masculine principle in nature; the vertical line being used as an abbreviation of the same symbol.

The Feminine Symbol —The plumb and vertical line having been chosen to represent the positive element, it was natural that the level and horizontal line should be chosen as the most suitable emblems of the passive, negative, inert principle.

The Symbol of Union —The earth being considered as the womb of nature; the point where the masculine, electric rays of the Sun are embraced by the feminine, magnetic, rays of the Moon; it was represented by the union of the vertical line and the horizontal line; by a cross.

Astrological Significance of the Square —The angle at which the rays of the Sun, Moon and Planets meet were found to have an influence upon life and mundane affairs. Thus in astrological calculations it is necessary to measure and record these angles. And it is found that two different sets of measurements must be taken.

The first set is measured entirely in the plane of the Ecliptic, regardless of the latitude of the orbs. In this manner, the Celestial Longitudes of the heavenly bodies are found. With the exception of “Parallel of Declination,” those most potent influences upon mundane life for good and evil called in astrological terminology “Aspects,” are due to the angles formed by the difference in longitude between the orbs. So, as these angles are measured entirely within one plane, the Ancient Masons, seeking to indicate this measurement, selected Euclid’s Square. The square, being an instrument suited to the measurement of plane surfaces, embodies the idea of a vertical line, or positive force, meeting a horizontal line, or negative force at an angle which is measured in a single plane. And in practical astrology this is the first step, for the zodiacal positions of the Sun, Moon and planets are found, and their aspects calculated, as if they all moved in the plane of the Ecliptic. Strange as it may seem to the uninitiated, with but one exception, it is these aspects, disregarding latitude, that are found potent in the affairs of life.

Astrological Significance of the Compass —But as a matter of fact, the Sun, Moon and planets do not move in the same plane, but describe orbits that are inclined to one another. To trace such curved orbits and measure their inclination to each other, another implement is required—the Compass. Owing to the fact that the planes of their orbits are at an inclination to each other, the Sun, Moon and planets at different points in their journeys form different angles to the Celestial Equator. This angle at any given time is called the planet’s Declination. Orbs having the same Declination either north or south of the Celestial Equator form an aspect called “Parallel of Declination,” and are found to Intensify the influence of each other, and thus exert a very powerful influence in the affairs of life. The Compass, being an instrument used to draw circles, embodies the idea of a male force meeting a female force at an angle, this angle being measured in different planes. The right hand of man is the executive, so the right leg of the compass was taken to signify the positive force. The left hand of man is receptive, so the left leg of the compass was taken to represent a negative force. Thus when the compass is seen with the right leg superimposed at their juncture, it indicates masculine supremacy; while when the left leg is uppermost, the feminine principle is shown to be dominant. Each year, the Sun apparently performs a pilgrimage through the 360 degrees of the zodiac, and in longer or shorter periods the Moon and planets make a similar journey. At the same time, owing to the obliquity of the Ecliptic when considering the Sun, and to the angle of inclination of their orbits when considering the planets—the various inclinations of their orbits to one another that I have just mentioned, and

particularly their inclination to the plane of the earth’s equator—the vertical rays of these orbs form a spiral path upon the surface of the earth. Thus as the earth turns upon its axis each day, one day following another, the Sun apparently moves north in summer and south in winter, its vertical rays falling each day a little north or a little south of their former path. This is the cause of the Seasons.

Where the Ritual Places Emphasis —Early in this lesson I traced the word Mason back to the early inhabitants of the valley of the Tigris and Euphrates, yet the world wide dissemination of the doctrines taught by Ancient Masonry makes it certain that these teachings had their origin in times still more remote. Expressed in forms which convince they were but modifications of an identical original, they were fully developed at the very beginning of the seven ancient centers of civilization—Egypt, India, Crete, Peru, Mexico, China and, as I have indicated, Chaldea. We may be sure, therefore, that these ideas had their origin in a single region of dispersal. And as there is ample scientific evidence now that both Atlantis and Mu—the former in the Atlantic and the latter in the Pacific—once had an existence, there is little reason to doubt that these ancient continents each was inhabited, as legend holds, by several races, one of which had reached a high degree of scientific knowledge and spiritual attainment. Thus from a still more ancient region which became submerged beneath the waves, was the Secret Doctrine embodied in Ancient Masonry carried by the colonists from that land before it sank, to other shores. And when the old continent of Atlantis, which perhaps in turn had derived much of its insight from the Pacific land of Mu, finally sank, its spiritual ideas already were thriftily growing in each of the mentioned seven centers of civilization where colonists had planted them. The four chief tenets of these spiritual doctrines were embodied in huge monuments of stone that yet, because succeeding peoples have been powerless to destroy them, are to be found in numbers in many important areas of the globe. More details of the spiritual wisdom were set forth in those symbolical pictographs which we call the constellations, traced by the Ancient Masons in the sky. Still further explanations, also in the language of symbolical pictograph, were traced upon plates, and come down to us through Egypt in the Egyptian tarot cards. Many of the doctrines also found their way as allegorical stories in the various sacred books of the world; and many also, as this series of lessons will make certain, were preserved in the ritual and symbolism of later Masonry. The explanations traced by the Ancient Masons on the tarot cards and in the constellations among the stars set forth at great length how the signs and planets influence human life and destiny. They give practical instructions in a wide variety of matters, and place emphasis on things different than those given most attention in Masonry.

The Ancient Masonic ritual and its symbols, while acknowledging that the planets in their courses have an influence on human life, and that knowledge is an essential to human progress—two of the chief doctrines preserved in the monuments of stone—more strongly emphasize the other two of the outstanding doctrines preserved in the huge lithic monuments they left. Throughout, the attention is called to assurances that life persists after the dissolution of the physical, and instructions are given in much detail relative to building a spiritual form for happy and successful survival, not merely on the astral plane, but in realms still higher which are truly spiritual. And throughout there is persistent emphasis on love and the domestic relation as instruments through which the highest, noblest and most spiritual qualities possible to mankind can be developed; qualities which build the spiritual body and insure harmonious and self-conscious immortality.

Astrological Significance of United Square and Compass —Now the word Spiral and the word Spirit are both derived from the Latin word “spira,” meaning, to breathe. The spiral, indeed, is the breath of life. From this spiral motion of the orbs, which, as I previously indicated, causes the succession of the seasons and the various results which follow, comes forth all terrestrial life manifestations. The spiral return of the Sun in spring banishes the ice and snow of winter and germinates the dormant seeds of vegetation. Later it warms them with its genial rays into luxuriant foliage, grains and fruits, and these in turn become the support of higher forms of life. In Ancient Masonry this union of zodiacal motion and declination was symbolized by the union of the compass and the square. And to indicate the germination of physical life generated by this motion an additional symbol was placed in the center between them. A serpent in the form of the letter S was originally used; typifying the generative act. Later, the third Hebrew letter, Gimel, was used with the same significance. This letter is the hieroglyph for the zodiacal sign Libra. Its symbolical meaning is exemplified in the third Arcanum of the Egyptian Tarot. This picture represents a pregnant woman. The Sun is surrounding her head, the Moon is at her feet, and there are twelve stars that represent the twelve zodiacal signs that rule over the processes of gestation. By its form, the symbol of the sign Libra also suggests union resulting in pregnancy. At the present time, the English equivalent of the Hebrew, Gimel, the letter G, is placed in the center of the joined compass and square. Remembering that the Ancient Masons, building the Temple of Solomon, erected it as a model for the building of the human tenement, and that each truth represented above has its corresponding truth relating to man and his possibilities, we now search for the terrestrial meaning of the joined compass and square.

The square placed below is typical of the purely physical union of the sexes. In astrology, the inharmonious aspects each constitute a portion of the square, or angle of 90 degrees—Semi-Square, Square, Sesqui-Square, and Double Square, or Opposition—and the right angle has been used from time immemorial as the symbol of discord and strife. It becomes a fitting emblem, therefore, of man and woman when united from purely selfish and carnal motives; and it thus represents the result of the ignorance so prevalent in the present-day matrimonial system. The compass placed above is typical of that higher union of souls in which reciprocal love is the chief factor, and in which thought of gain form no part. The angle formed by the male and female portions of the compass is less than a right angle, and should approximate 60 degrees, the astrological sextile. The benefic astrological aspects each constitute a portion of the sextile—Semi-Sextile, Sextile, and Double Sextile or Trine. The sextile is used to denote harmony and joy. It is a fitting symbol of the union of those rare individuals “whom God hath joined together.” The Letter G, typifies the Generation of offspring as the result of physical union. But in order that these progeny shall be endowed with soundness of body and mind, and thus become a blessing to their parents and the human race, the Ancient Masons taught that there must be a higher union in addition to the physical, as indicated by the compass above; and the Spiritual as well as Physical Laws must be obeyed. The union of the compass and the square form a diamond, the hardest and most precious of stones. With the G in the center, it is the diamond in the rough. When ground and polished it becomes the priceless jewel of the soul. Only by removing the G does it become a diamond without blemish. The God within then becomes manifest, a condition symbolically represented by the Hebrew letters Jod-He-Vau-He within the compass and square. “Search then,” said the Ancient Masons, “to remove the G, that the diamond may be clear and reflect the light of the Divine Sun in the full glory of the Holy Shekinah.” This perfect condition is fittingly symbolized in Ancient Masonry by the Hebrew letter Shin in the compass and square and between the positive and the negative halves of the Divine Word. Shin, corresponding to the Twenty-first Egyptian Tarot, indicates the completion of the Great Work, the full realization of the Holy Shekinah on all three planes of being. “Yet remember,” said the Ancient Masons, “that before the polished jewel there must be the stone in the rough, nor reject it because of the G. Accept it as it is found, but seek ye to learn the laws of workmanship governing its transformation from an unsightly pebble into a shining gem.”

Entered Apprentice and the Planets

Chapter 2 Entered Apprentice and the Planets HE ANCIENT MASONS, ever striving to solve the mysteries of God and man, seeking to peer beneath the veil of the Virgin Isis, working to wrest from nature the secrets of life and immortality; labored long and diligently in the construction of the royal temple of the sun. The blazing gems of heaven were made the subjects of wearisome observation and study. And as their toil and research was gradually rewarded by establishing definite correspondences between the orbs above and objects below, link after link was added to that majestic chain which binds to men on the one hand terrestrial life entire, and on the other serves to unite with his soul the radiant stars. Unlike the brilliants of apparently immovable station, it was found that a few of the heavenly bodies rapidly change their relative positions. At a much later date they were named planets, meaning wanderers. These wandering orbs, with the exception of the newly discovered Pluto, all keep within the boundary of a path some 18 degrees in width that encircles the celestial sphere. Furthermore, each has an influence and an individuality of its own. Yet this influence, observation disclosed, is greatly modified by the particular section of the starry highway in which the nomad chances to be found. Keep penetrative minds, as time moved on, discovered that the pathway of the moving orbs has twelve natural divisions, each division coloring in its own peculiar way, the power of the planet within its bounds. The attributes and qualities of each of these twelve divisions, the Ancient Masons carefully noted, and then set to work to find among terrestrial things such objects as embody the same principles and properties. When these were found, it became the Mason’s task to inlay with gems of light, each in its appointed space, the designs of these objects in the firmament above. Thus it is that while the groups of stars in the constellations often bear no resemblance whatever to the animals and other objects pictured among them, yet so enduring was the imaginative construction of a bygone time, that today there is presented to our eyes the same accurate symbolic picture of celestial influences, which whisper in our ears the same divine messages, having the same purport, as in the day when flourished at its zenith, the famed Chaldean lore.

In this manner, the belt through which the planets perform their luminous pilgrimage became the abode of starry-formed denizens, mostly animals. And although, due to the slow precession of the equinoxes, the unequally spaced constellations no longer cover, each in its appointed order, the regularly spaced zodiacal signs, yet as monumental proof of how well the Masons builded, today each pictured celestial object stands in relation to the section of the zodiac it was then used to represent as a perfect symbol of its influence. These twelve zodiacal signs are twelve letters in the divine alphabet. They are the consonants used in the language of the stars. The vowels, ten in number, are the planets. This may seem strange to those conversant with modern opinion that the ancients, having no optical instruments, could have known only those planets visible to the unaided eye. It must seem they could not have known of Uranus, Neptune and Pluto. Yet at least the attributes of these three wayward planets are presented in their mythology in clear cut and unmistakable terms. The modern astrologer, after painstaking study of Neptune, Uranus and Pluto, writes down their attributes; and these attributes, experimentally demonstrated, are in detail just such as are ascribed to the mythological characters Uranus, Neptune and Pluto. This, I am sure, is more than mere coincidence.

New Planets Usher in New Periods in World Affairs —Perhaps, also, beyond the orbit of Pluto,—which marks the present day frontier, lie other yet to be discovered orbs. When they are discovered, provided they exist, our observation of the affairs of the world coincident with the finding of Uranus, Neptune and Pluto, suggests that each will usher in a new era in the progress of the world. Uranus, the planet of invention and of independence, was discovered in 1781, and may rightly be said to have ushered in the machine Period, and the Period of republics. It was then that the looms of England rapidly transformed her from an agricultural into an industrial nation. Engines of all kinds came into use, one invention following another. Still later electricity added its power to this Period of manufacture. In 1782, the Peace of Versailles and Paris granted independent existence to the United States. This set a precedent to be followed by most of the countries of the New World. The Republican form of government came to be a dominant factor in all the Western Hemisphere.

Neptune was discovered in 1846, ushering in the Period of oil and gas; which prepared the way for our present industrial system and our present means of locomotion. Also it brought into the world a new religious conception; that of modern spiritualism. Before the Fox Sisters and their rappings, in 1848, similar phenomena were recognized, but they were called witchcraft and deemed the work of the devil. Modern spiritualism had its birth in 1848, and gave to the world scientific proof that the soul survives the dissolution of the body. Also in 1848, there were revolutions in France, Germany, Italy and Austria-Hungary. And gold was discovered in California, which opened up a quite new section of the world. The Period of oil also ushered in a new method of financing business, the method by which many individuals could pool their resources. Instead of individual enterprise, and partnerships, with their limited ability to raise capital, Corporations, composed of share holders, came to be the dominant factor in the business and industrial world. And then on March 13, 1930, only a few months after the collapse of the stock market in 1929 and the commencement of the greatest financial depression the world has ever known, the discovery of the planet Pluto was officially announced. This then started the Pluto Period. Kidnapping came to be the most lucrative crime, and large scale racketeering, bred of prohibition days, reached its zenith. The New Deal thrust itself into politics, the sit-down strike pervaded industry, and the whole world became divided into two camps, one dominated by militant and predatory dictators and the other a defensive cooperation of democracies. As to the influence of the discoveries of these planets on astrological practice; it is true that after the Period ruled by a planet began, environmental conditions made its influence in the lives of individuals far more important than previously. Yet the work of the Church of Light Research Department on the charts of those who lived before the Periods of each of the upper-octave planets began, shows conclusively that, despite astrological ignorance of their existence, these planets were then profoundly affecting people’s lives through such conditions as already were at hand. Astrologers are not omniscient, no more so than are chemists. At the turn of this century chemistry had only atoms and molecules. Then it found within the atom the electron and the proton, and became satisfied it had all the building blocks. But this family of two had expanded by 1938 to embrace no less than six fundamental particles within the atom. Yet the world would have been vastly poorer had it been without chemists in 1900. Astrology, like chemistry, is a progressive science; and it is as foolish for astrologers now to claim they know all about astrology, as it would be for chemists to insist there is no more to learn about chemistry. Nevertheless, both even in their present state are practical and highly useful sciences.

Ten Constitutes a Chain of Planets —However many planets there may be, the Ancient Masons held that ten completes one chain, and that of these ten only seven are completely active at one time, the other three to the extent seven are energetic, being latent. As one of these active potencies grows dormant, its octave expression takes up the work and becomes more active. Thus when the influence of Uranus becomes more pronounced in human life, its octave expression, Mercury—for both Mercury and Uranus express through intellectual powers—wanes in influence. As man becomes capable of receiving the subtle infiltrations of ideal love from utopian Neptune, he cares that much less for the Venus kind. And as he expands his domestic interests to a protective care for all the members of society under the influence of Pluto, he cares not less for his own home and children, but this Moon influence loses its restrictions and is held in abeyance sufficiently to permit its upper-octave to express. An alphabet of twelve consonants and ten vowels, however, was not sufficient for the purposes of the sages. Their researches pointed to the fact that the power and trend of any celestial group or orb upon human life depends upon its position relative to other groups or orbs at that time. To express such relations, and to calculate such positions, past, present, and future, the science of mathematics was developed. This made necessary the use of numbers. Whether these numerals be represented, as in the Chaldean, Hebrew, and Coptic, by giving each letter of the alphabet a numerical value, or by using separate characters as did the Romans and at a still later date the Arabians, the effect is to add to those expressed alone by letters another distinct set of ideas. The twenty-two letters of the ancient alphabet added to the ten characters expressing number gives the complete set of thirty-two primitive ideas—thirty-two kinds of material with which they worked—used by the Ancient Masons.

Origin of Symbols for Planets, Signs and Numerals —After having carefully ascertained the nature and qualities of each of the twenty-two heavenly potencies, having also ascertained its terrestrial correspondence, and having quarried the latter and transported it to become a panel in the vault of Solomon’s Temple, there to look down with immortal vision upon countless generations of humanity, the next step was to condense, or abbreviate, the image pictured above, that it could with convenience and celerity be used in writing. In this later work the emblems were not chosen arbitrarily, but with great care that the brief notation should express clearly by its symbolic import both the individuality and the influence of the heavenly orb or zodiacal sign.

Quite naturally, the disc was chosen to represent the sun. Not less easily mistaken, the crescent was selected to signify the moon. And the earth, where solar forces and lunar rays meet and cross, was designated by a cross. Nothing easily mistaken here, even a thousand generations hence! The attributes symbolized by the sun, moon, and earth, are present also, in diverse combinations, in the other planets. So to indicate the latter, the disc, the crescent, and the cross, are combined in manners appropriate to indicate the attributes of each. Such an arrangement could not be misunderstood in its import by anyone in any age who should be familiar with planetary influence. In designating the signs of the zodiac, the same method was employed. That is, as the disc so well pictures the sun, and a crescent, the moon; each zodiacal sign has a definite picture among the constellations, and it was sought to so abridge this picture that it could quickly and easily be written, and at the same time suggest the picture of which it is the abbreviation. The numerals were also developed after a somewhat similar manner, but as there are different systems in existence the exact method must be traced in the language of the people employing them. Thus the Roman numerals were evolved from simple marks, or tallies, of the same number as the objects to be counted. Later on X, representing two paths crossing at a harmonious angle, and so signifying man and woman joined in marriage, was taken to signify ten. Man and woman together, like the number ten, it was considered, closed and completed the cycle. The number of mankind as a whole has always been considered in sacred science to be ten. The V of Roman notation was obtained by dividing the X into two equal portions, symbolizing man or woman alone. Man from time immemorial has been designated by the number five. The Arabic numerals, developed at a much later date, at a time when Arabia was the scientific center of the world, are more abstract in character, and include certain advanced scientific observations relating to cell division which were used rather arbitrarily, which can yet be traced. This will be discussed more in detail in Chapter 4. The symbols that commonly are employed to designate the planets, the zodiacal signs, and the numerals, are each replete with meanings known only to the initiated. These meanings relate to mundane life and endeavor. But the Ancient Masons did not rest here; they were not content to confine their researches to this world. They also extended their investigations to the spirit zones, to the homes of the dead, and to the activities of the discarnate as well as the incarnate human soul. As a result they found that astrological principles have a meaning in other than earthly realms and that they have a relation both here and hereafter to the development of the powers of the soul. Thus the zodiacal signs, planets, and numerals came to have an esoteric, as well as a common, significance; and this esoteric meaning, instead of being available to all, was conveyed only to those deemed worthy, by means of carefully selected symbols.

Origin of the Thirty-Three Degrees of Masonry —In fact, the policy of the Ancient Masons was to mark every discovery of importance relative to the development of human character and the attainment of immortality with an appropriate symbol. Thus if the symbol should be perpetuated the discovery would not be lost, even though generations unable to read it passed; for to nature’s initiates a symbol is both a diagram and a description of the fact it was selected to represent. Though a universal symbol, such as the Ancient Masons employed, should be lost to sight for a thousand years, the first keen student of Nature’s laws to stumble upon it would be able to comprehend its meaning as well as those who used it first. The study of Ancient Masonry, then, becomes a study of such universal symbols. In addition, therefore, to the common symbols employed for signs, planets, and numbers, the esoteric interpretation of each was engraved on a separate tablet. In Egypt these thirty-two tablets were called, from “Tar,” meaning Path, and “Ro,” meaning Royal, the Tarot, or Royal Path of Life. Each of these tablets relates to a distinct potency of the human soul, and to one of the essential steps that the neophyte must take to reach the climax of human possibilities and become the exalted adept, heir elect of the angels, who may realize while yet in the flesh his Self-Conscious Immortality. To denote that all thirty-two steps had been ascended, that all human victories had been won, it was common to add a thirty-third symbol, the seal of the adept, Master of Destinies. The oldest philosophical treatise to be found in the Hebrew language, the Sephir Yetzirah, or Book of Formation, contains thirty-three paragraphs, each descriptive after the code system of the kabala of one of the thirty-three tablets of the tarot. And as a commentary to it, also in kabalistical code, is another ancient Hebrew treatise, the Thirty-Two Paths of Wisdom, containing thirty-two paragraphs which are each an exposition of one of the steps to be taken on the Royal Path of Life. Then again, although expanded at a later date, the alphabets of the then western nations, Chaldea, Arabia, and Greece, were originally composed of twenty-two characters. Likewise the Hebrew, and the Coptic of Egypt, derived from Chaldean sources, were alphabets having twenty-two characters. And it is believed that these early alphabets of twenty-two letters were derived from the tablets symbolizing the esoteric significance of the heavenly influences, each being a conventionalized abbreviation of the significance of one of the twelve zodiacal signs or one of the ten planets.

I believe enough now has been said to show that there is no chance in the circumstance that there are thirty-three degrees in Ancient Masonry. Each of the first thirty-two degrees is founded upon one of the thirty-two most important principles in nature, the thirty-third degree being a seal showing that earth’s mission has been accomplished. Each degree in its ritual, therefore, is also an elaboration of one of the tablets of the tarot. It is one important step in the progress of the soul, a step that to be correctly taken must correspond in its nature to one of the ten numerals, to one of the ten planets, or to one of the twelve zodiacal signs.

Why Symbols Were Used —As Masonry is a study of symbols, let us now get a clearer conception of their nature. A symbol is that which stands for something. Material objects cannot be present in our minds, therefore when we think of them we substitute our impressions concerning them. Such impressions as enable us to distinguish one thing from another become symbols by which we recognize them. Thus if we think of a dog, or of a star, the image of a dog or a star may present itself to our minds. This image is a symbol. But it is only when we give the dog or star a name that we are able really to think about it; for complex thinking is impossible apart from language. Language is composed of a special class of symbols. These symbols are usually arbitrary, that is, they require special education to recognize them. They are thus in a different group—although there is no hard and fast line of demarcation—from universal symbols. Universal symbols, such as those employed in Ancient Masonry, are those that so conform to man’s customary experience with nature that their import may be recognized by any studious mind. Thus, according to the philologists, when primitive man felt an emotion he accompanied it with a gesture or a sound. Then through repetition of the emotion and its accompanying expression, the sound or gesture came to be associated in the mind as representing a distinct emotion. A cry became the symbol of pain, laughter the symbol of mirth; and because of the wide application of these symbols—everywhere in our experience finding laughter representing mirth and a cry representing suffering—we may consider these typical universal symbols. But the terms commonly used in the arts and sciences, having been coined merely as conveniences, and adopted through usage, are much more arbitrary. As ideas can only be communicated from one mind to another by means of symbols, these are employed to an extent even by creatures lower in life’s scale than man. Thus in the animal kingdom, a mother may not see danger to her young, but if she hears it cry she recognizes the symbol as one of distress, and rushes to its rescue. Birds, such as the raven and the jay, post sentinels, and when a lookout sees an intruder approaching a warning call is recognized by the whole flock, and conduces to their safety. So also the barnyard aristocrat, proud chanticleer, announces the approach of

day with a warning call; or on other occasions imparts the information to his admiring harem, by affectionate clucks, that he has found a choice morsel; nor is one of these symbols apt to be mistaken for the other. In the human species a smile certainly is a symbol of amity and a frown a symbol of displeasure. And while there are places where people do not kiss, I am inclined to believe that the ebony maiden of darkest Africa would recognize the kiss as a symbol of love quite as readily as would the latest debutante whose polished manners grace the most exclusive circles of effete society. As thought is impossible without the use of symbols, it will be seen that the study of symbolism is the study of the counters of thought. The study of Masonic Symbolism, then, becomes the study of the thoughts and ideas of the ancient Master Minds as expressed by them in the language of universal symbolism. Well knowing the transitory nature of arbitrary language, the words of one generation often having an opposite meaning in the next, these sages spoke and wrote in a language the words of which never change their import, thus preserving their thoughts in their original purity for all time. They discerned truly that so long as human minds abide upon this terrestrial globe there will be some, from time to time, who will discard arbitrary methods of interpretation and turn to nature for the clew. These, and these only, are able to read the message of the Ancient Masons as it was first taught in the secret schools of long, long ago.

The Entered Apprentice Lodge —In reading this message, then, let us commence at the beginning, at the Entered Apprentice degree. An apprentice is one whose services are rendered that he may gain knowledge through experience. As the object of all ancient mysteries was to impart information about the origin, proper culture, and final destiny of the human soul, it will be seen that an Entered Apprentice is a candidate for soul knowledge. He typifies any man or woman who resolutely sets his foot upon the path leading to the spiritual height of complete initiation. Now in opening a lodge of Entered Apprentices there must be present one Past Master and at least six apprentices. What, then, does this mean? The room in which these seven assemble is said to represent a ground plan of King Solomon’s Temple. King Sol, as we have noticed, is the sun, and his temple is in the arching sky. The ground plan, of course, refers to the earth, with the walls of heaven coming down on all sides to meet it at the horizon. And those who gather here, the various apprentices on the lodge of life, occupy physical bodies and are subject to material laws.

In the Grand Lodge above, the sun, as Past Master, together with the six lower-octave planets, form the seven types of celestial power, all of which must be present that life on earth may find complete expression; for each exerts an influence peculiar to itself and necessary for the fullness of life’s expression. Sunlight is not complete unless it contains the seven rays of the solar spectrum, nor is the musical gamut as it should be unless there are seven tones within the octave. Thus also, a little study of astrology will demonstrate, there are seven lower-octave planets the influences from which are felt by every living being. Together they tend to mould the course of each human life, and so, after a manner, constitute the initiators of all. In the heavens, then, the seven Masons required to open an Entered Apprentice lodge are the seven lower-octave planets. And according to the laws by which the Ancient Masons worked—which are also the famed laws of the Medes and Persians—that which is above has an exact correspondence to that which is below, and Solomon’s Temple was actually constructed to serve as a model after the design of which each apprentice should strive to erect his own physical tenement. Consequently, as there are seven chief planets in the heavens above, there must be, and are, exact correspondences to these in man’s domain. These embrace man’s seven-fold constitution. We have before us, then, the problem, though not a difficult one, of ascertaining the office in the lodgeroom corresponding to each of man’s seven chief components. Such a problem is most easily approached by first studying the correspondence between the sections of man’s constitution and celestial influences, and the correspondences between the officers of the lodge and celestial influences; and then, from this knowledge, arriving at the correspondences and their meaning between the officers and the sections of man’s domain. This method of approach may best be started by gaining some knowledge of the influences of the various planets. The sun is symbolized by its disc, in which appears, like a nucleus, a dot. It is the source of all life, even as the simple cell in which appears a nucleus is the source, or parent, of all organic life. This solar disc containing a nucleus typifies the vital, creative, positive, controlling attributes in nature. The vibrations of the sun are electric, and they rule the vital force in man. It may be considered the father of all within the solar system. The moon is symbolized by its familiar crescent. It is the power that fructifies, nourishes, and rules the magnetic life currents. It represents the moulding, formative attributes of the astral world. The moon gives form to all life, her vibrations are magnetic, and she may be considered as the mother of all manifestation within the solar system. The earth is symbolized by a cross. It is the place where active forces meet and cross one another. Negative and mediumistic, it has no power of its own, being but the matrix in which other forces develop. Electric and magnetic forces often meet here at cross purposes; therefore, in a sense, it signifies by its abrupt angles, discord, as well as stagnation and inertia.

In natal astrology we find that the sun actually rules the individuality, the moon the mentality, and the ascendant the personality. That is, in actual astrological practice the sun is considered as ruling the ego, or spirit, the moon as ruling the mind, or soul, and the ascendant, or cross, as ruling the body. Thus the disc becomes symbol of the spirit, the crescent the symbol of the soul, and the cross the symbol of the body. And the symbols of all the other planets are formed from these three, joined in such combinations as accurately to portray the observed influence of these planets in the manner in which they express physical, mental, and spiritual qualities.

Origin of Saturn’s Symbol —Saturn is symbolized by the crescent of the soul surmounted by the cross of matter. This signifies that the emotions, aspirations, and ideals, are made subservient to material and self centered ambitions. Temporal power is the motive, and all the feelings are repressed that action may result solely from deliberate consideration after due time for meditation. In natal astrology we find that individuals dominated by Saturn are careful, deliberate, subtle, cautious, prudent, and practical. Their chief characteristic is the persistence with which they labor for their own selfish interests. The cross above, typifying forces in antagonism, expresses the thought that all things are subject to change, that all terrestrial life ends in death, and that the tomb is the leveler of all earthly rank and distinction. Thus the cross above the crescent became the scythe held in the hands of Old Father Time. This is but one of the ancient conceptions relating to the planet Saturn as the orb of old age and dissolution. Saturn is the planet expressing that one of the seven principles of nature the qualities of which are coldness, contraction, and concreteness. He corresponds to the Blue ray of the solar spectrum and has rule over the bones, teeth, and spleen in the human body. This should give us the clue to his correspondence both in the lodgeroom and in the human constitution. The physical body is the most gross and concrete section of man’s constitution. The treasurer in the lodge well typifies the acquisitiveness of Saturn, as does his place in the lodge, which is north of the Master, in a region, therefore, of coldness, misery, and death. As the treasurer and the physical body (although no one planet can be said to rule the physical body of man) both correspond to the planet Saturn, we are justified in concluding that the treasurer, in the initiation of the soul, represents man’s material form.

Origin of Jupiter’s Symbol Jupiter is symbolized by the cross of matter surmounted by the crescent of soul. This is just the reverse of the Saturnine emblem, so we need not be surprised that in practical astrology Jupiter expresses qualities the antithesis of those expressed by Saturn. Feeling preponderates, and gives rise to genial warmth, noble aspirations, generosity, expansion, and good will toward all. Those dominated by Jupiter often

became philanthropists, or take an active part in work having for its object social welfare and moral uplift. Lovers of fair play and benevolence, it is their constant delight to make others happy. The magnanimity of the Greek Jove and the Scandinavian Thor, and the Jupiter quality of giving, are well expressed as arising from soul emotion by the dominant crescent. Jupiter is the planet expressing that one of the seven principles of nature the qualities of which are warmth, expansion, and geniality. He corresponds to the Purple ray of the solar spectrum and has rule over the liver and the arterial system of the body. This should give us the clue to his correspondences. Warmth and geniality as felt by others are largely due to the radiations of personal magnetism, and these as well as the strength of the will upon the physical plane, depend upon the strength of the etheric body, or aura. This etheric form of man vitalizes the physical body, and during life is inseparable from it. By it impressions from the outside world are registered on the consciousness. Jupiter corresponds well (although astrologically the planet Uranus has specific rulership over it) to this etheric body, and also to the secretary of the apprentice lodge, who sits at the south of the Master, in a region of warmth and radiation. Consequently, in the initiation of the soul, the secretary represents the etheric form of man.

Origin of Venus’ Symbol —Venus is symbolized by the circle of spirit surmounting the cross of matter. It indicates inspiration which expresses itself as blind love and art. Grace, exquisiteness, and beauty in all its forms are typified; but the soul being absent, impulse preponderates, and there is submission to more positive natures. Lovers of society, innocent and refined, the natives of Venus are mirthful, pleasure seeking, and convivial; but because reason is absent, they posses little moral power. Aphrodite, springing from the ocean foam, expresses her lightness and grace. Venus is the planet expressing that one of the seven principles of nature the qualities of which are lightness, joy, mirthfulness, and clinging affection. She corresponds to the Yellow ray of the solar spectrum, and has rule over the internal sex functions and the venus system of the body. The readiness with which she yields to impulse and desire without thought of consequences or moral reflection, acting upon the strongest momentary whim, establishes her correspondence with (although astrologically it is specifically ruled by Neptune) the astral body of man. This astral form is easily separated from the physical body, is molded in its shape and texture by the desires, and blindly obeying the will of the intelligence controlling it, is peculiarly susceptible to suggestion.

Now if correspondences are strictly observed, the point of sunrise being positive, those Masons sitting in the east always represent masculine potencies. As the place of sunset is negative, those Masons sitting in the west must represent feminine potencies. Furthermore, as the south is the region from which the sun comes to overcome the evil powers of winter in the spring of the year, and as the blighting cold comes from the north as the sun moves southward in autumn, those Masons sitting in the south represent benefic influences, and those sitting in the north represent malefic influences. Venus is both a benefic and a feminine potency; therefore she represents a position in the lodgeroom both south and west. A diagram of the lodgeroom of Entered Apprentices shows that the Senior Warden sits in the West, and the Junior Deacon sits south of him. The Junior Deacon, then, who sits both south and west represents Venus, and because Venus corresponds to the astral body, the Junior Deacon also corresponds to man’s astral form.

Origin of Mars’ Symbol —Mars is symbolized by the circle of spirit surmounted by the cross of matter. He is just the reverse of Venus, and expresses matter overpowering spirit as a force for destruction. Instead of love we find passion, instead of grace we find strength, instead of art we find war. There is nothing submissive about Mars. He will dominate or die. Strife is his joy, and conquest his religion. His desires are insatiable, and he knows no right but might. Those dominated by Mars are selfish, aggressive, cruel, and will brook no interference from anyone. Their selfishness, however, is very different from that of Saturn; for they are lavish of their substance, it being used chiefly as a means to gratify their passions and appetites. Vulcan is the planet Mars in its most constructive aspect. Mars is the planet expressing that one of the seven principles of nature the qualities of which are combativeness, aggression, fiery impulse, and passion. He corresponds to the Red ray of the solar spectrum and has rule over the muscles, sinews, and external sexual organs of the human body. His inflammable passions, cruel selfishness, and coarse appetites (although no one planet can be said astrologically to rule it), establish his correspondence with man’s animal soul. This animal soul is very necessary to man so long as he must struggle for survival on the physical plane, but while it makes a good slave it makes also a tyrannical master. It is the demon within that each must conquer through a transmutation of its energies. As Mars is positive and malefic, his position is represented in the lodgeroom by the east and north. In the

Apprentice lodgeroom it is the Senior Deacon who sits in the eastern portion of the room and to the north of the Master. That he is not so far north as the Treasurer indicates the recognition that in astrology Mars has less power for evil than Saturn. The Senior Deacon corresponds to Mars, and likewise represents the animal soul of man.

Origin of Mercury’s Symbol Mercury is symbolized by the crescent of soul, surmounting the circle of spirit, and —this surmounting the cross of matter. This indicates that soul and spirit have triumphed over sensation. It conveys the thought that wisdom has been garnered in both physical and superphysical realms, and that this has resulted in an equilibrium between the practical and the ideal, that the aspirations have been realized through the union of inspiration and concrete experience. The natives of Mercury live and move largely on the mental plane. They are studious, seekers of knowledge, finding delight in science, conversation, and literature. Mercury is the messenger of the gods. Mercury is the planet expressing that one of the seven principles of nature the qualities of which are restless activity, intellectuality, volatileness, and changeableness. He corresponds to the Violet ray of the solar spectrum, and has rule over the tongue, brain, and nervous system of the human body. The brain and nervous system are the most refined of man’s physical structures, and the spiritual body is the most refined of all his possessions. Likewise, similar to the intelligence which Mercury rules, it is but little developed in the majority. Its delicate structure is only built up by man’s intense unselfish emotions, his love for others, and his soul’s longing for, and effort to gain, esoteric wisdom. The spiritual body corresponds (although astrologically it is specifically ruled by Pluto) to Mercury. Mercury is convertible in sex, also in its nature through its associations, although easily made benefic. To represent the convertibility of sex the Junior Warden sits in the lodgeroom midway between east and west, and to denote that Mercury should be benefic he sits in the south. The Junior Warden corresponds to Mercury, and also to the spiritual body of man’s domain.

Origin of the Moon’s Symbol —The Moon is symbolized by the crescent of soul. This signifies the dominance of the plastic, emotional, and enfolding qualities. She is the mother who clothes the ideals of her more positive lord. She is the mould of all that was, that is, or that ever will be, expressing the formative powers of the astral world. Those dominated by the Moon are mediumistic and greatly influenced by their surroundings. They are changeable, submissive, and inoffensive. Luna is the goddess Isis.

The Moon is the planet expressing that one of the seven principles of nature the qualities of which are purely magnetic and formative. She corresponds to the Green ray of the Solar spectrum, and has rule over the breasts, stomach, and fluidic system of the body. The Moon is feminine in nature, tending to be kind and gentle. She thus corresponds (although no one planet can be said specifically to rule) to the divine soul of man’s multiple constitution. The divine soul is the good genius, from which spring noble impulses and unselfish aspirations. It is the inner voice of the conscience, the guardian angel whose admonitions when heard and heeded will not fail to direct the steps aright. A potency so feminine is rightly symbolized in the Apprentice lodgeroom by the west, where sits the Senior Warden facing the Master. The Senior Warden, therefore, represents the divine soul of man.

Origin of the Sun’s Symbol —The Sun is symbolized by the disc of spirit within which is a dot, or nucleus. Even as all physical life has its origin in a single cell, so the circle within which is a dot indicates limitless powers and possibilities. Power, dominion, vitality, strength, and radiant energy are represented. The Sun is the father of all life, the source of all energy, the controlling potency of our solar system. Those dominated by his influence are proud, majestic, combative, discreet, magnanimous, self-confident, kind, and benign. The Sun is the Egyptian Osiris. The Sun is the planet expressing that one of the seven principles of nature the qualities of which are power and royal dignity. He corresponds to the Orange ray of the solar spectrum, and has rule over the heart of man. His central controlling station establishes his correspondence with the ego (which astrologically he also rules) of man’s septenary constitution. That is, the ego in man’s universe is the eternal controlling spirit power. The controlling power in the Apprentice lodgeroom is the Worshipful Master, who sits in the positive region of the rising Sun and rules the lodge. Therefore, the Worshipful Master corresponds to the ego in man’s hermetic constitution.

Why Seven Must Be Present to Open an Apprentice Lodgeroom It should now be plain why a lodge of Apprentices can only be opened when one Past Master and six Apprentices are present. The lodgeroom being a ground plan of Solomon’s Temple indicates the material plane where all receive their first human initiation—where they encounter the tests and trials of everyday life. And as man is a seven-fold creature, being incomplete and incompetent when any of the seven are absent, so the lodgeroom, typifying man on the physical plane also is incomplete and incompetent unless the seven officers are all present.

To be capable of successful endeavor it is quite as necessary that man shall be possessed of his seven constituent factors as it is that to function successfully on the physical plane his chief physical organs—heart, brain, stomach, lungs, etc.—shall be present. Such is the information the Ancient Masons sought to convey by their tradition that the Apprentice lodgeroom may be opened only by a Past Master—for the ego is the oldest member of man’s constitution—and six Apprentices. Though they have no part to play in the work of the Apprentice Lodge, there are three other planets as follows:

Origin of Uranus’ Symbol —Uranus is symbolized by two crescents joined by the cross of matter surmounting the circle of spirit. This indicates two souls in union dominating the sensations of the flesh. Spirit is beneath, however, showing that the union is of body and mind, and not of spirit. The union is not that of soul mates, therefore they are not able to reach the highest spiritual states. Nevertheless, there is penetration, intuition, and occult insight. Those dominated by Uranus are independent, inventive, and lovers of occult science. The form of the symbol conveys the idea of a union not made in heaven, and Uranus in his influence over life is notorious for estrangement. Uranian people seek the true counterpart, yet when their keen intuitions impress them of a mistaken choice, they break the bond asunder. Uranus rules the etheric body of man.

Origin of Neptune’s Symbol —Neptune is symbolized by two crescents joined by the cross of matter which is surmounted by the circle of spirit. This indicates soul-mates occupying one blended astral form and controlled by one ego which is common to both. Neptune, the octave of Venus, typifies the realization of the highest love, which alone gives united souls the power to soar into the highest celestial realms. Those dominated by Neptune are idealistic, psychic, and given to mystical investigation. They seek fair utopia, and when inspired by love are capable of rising to the pinnacle of human genius and attainment. Neptune rules the astral body of man.

Origin of Pluto’s Symbol —Not only the 1939 NAUTICAL ALMANAC, from which the ephemerides makers obtain their astrological data, but other scientific works have adopted the symbol for Pluto THE CHURCH OF LIGHT has been using. Van Nostrand’s Scientific Encyclopedia, copyright 1938, has this to say: “The name Pluto was selected for the new planet and the first two letters of the name, combined in monogram form are used as the symbol of the planet.”

The influence of the planet is either the highest or the lowest of any, and tends to divide the qualities of the animal soul from those of the divine soul; groups each striving for supremacy. The symbol represents the cross of earth below, which is significant of the materialistic trend of the planet’s lower influence. Above is the lunar crescent of soul. But it is not such a crescent as is used in forming the symbols of Mercury, Jupiter, Saturn, Uranus and Neptune. These crescents, like that of the Moon, are open. Yet while this upper part of the symbol of Pluto is clearly a crescent, its union with the cross of matter is such as completely to close one side, and make it also resemble an imperfect circle. Or to state it another way: the upper significance of the symbol is to portray the transition, or change, of the soul to a higher form of expression, which is more nearly that of the circle of spirit. Pluto rules the spiritual body of man.

The Charter Under Which a Lodge Must Act —Now we are informed that a lodge of Entered Apprentices can act only under a charter, or warrant, from the Grand Lodge. Man, therefore, as a copy of the Apprentice Lodge with its seven members, also must act under a warrant, or charter, from the Grand Lodge of the solar system. This warrant, or chart of birth, is a map of the soul’s need for expression, and outlines unerringly the course it should follow. This chart(er) indicates just the work the candidate must perform to make progress and receive initiation within the lodge of life. It is only when man becomes familiar with the chart and conforms his life and efforts to its mandates that he is able to escape the disapproval, and the consequent pain and suffering, from the Grand Stellar Lodge. It is only when he conforms his life to the music of the spheres as sounded at his birth, and either avoids the discords then sounded, or transmutes them into harmonies, that he lives to his best and reaches the highest degree of soul initiation.

Entered Apprentice and the Signs

Chapter 3 Entered Apprentice and the Signs S THE Entered Apprentice lodge represents a ground plan of the temple of the sun, it must relate chiefly to physical functions and the physical plane of life. One of the objects early brought to the attention of the candidate, not merely in the Entered Apprentice degree, but also in those higher, is the common gavel. What, then, did the common gavel signify to the Original Masons? Tradition informs us that the ancients summed up the whole of existence, past, present, and future, in one word. This ineffable name, in the Bible translated as Jehovah, was expressed in Hebrew by the four letters, Jod-He-Vau-He. Elsewhere a sphinx of four-fold form was used to express the same idea. Rendered into English it signifies that there is but One Principle, but One Law, but One agent, and but One Word. The One Principle is symbolized by the form of the common gavel. This common gavel, which is the first implement used in a Masonic lodge, derived its form astrologically by removing one of the four bars that divide the universe into four quadrants by the cross formed from the intersection of the equinoctial colure with the solstitial colure. The removal of one arm of the cross leaves the ancient Tau Cross, which has been used universally as the sign of the linga, which is reverenced today by hundreds of millions in India alone with no thought of shame; for it is the symbol of masculine virility. The gavel, inherited from a past that placed no shame on man’s body and its holy natural functions, due to its form, is the symbol of the Universal Creative Principle; the supreme attribute of Deity. Its form, it is true, is phallic; but merely because the ancient sages used the physical object the import of which is most easily recognized to represent universal principles. This gavel is the sledge with which Vulcan shaped the instruments of war. It is likewise the mighty hammer with which Thor forged his powerful thunderbolts. To be more explicit, every force and movement in the universe contains the expression of this One Principle.

That such is the case might be illustrated by analyzing any movement or energy with which we are familiar. A few examples will probably suffice for our purpose. But to understand the One Universal Principle, symbolized by the form of the common gavel, we must recognize the One Universal Law. This great cosmic law, that governs every conceivable action, is the Law of Sex. As I look about me in search of examples, the first thing I observe is the fire in the grate that warms my room. Now chemistry teaches me that relative to each other atoms are sexed. These atoms that exhibit the widest difference in polarity, are more strongly sexed; experience the strongest attraction toward each other. Where opportunity is favorable the result of this attraction is the marriage between atoms. If the difference in sex is small, but little attraction is manifested, and the result of this chemical marriage, as the old alchemists would call it, is a feeble offspring. But if the difference in sex is great, as in the case between the oxygen in the atmosphere and the carbon fuel in my grate, the attraction is violent, and the product of the union is energetic. The heat and light radiated by the fire in front of me, according to the alchemist’s view, is but the energy radiated by the intensity of the sexual combination of atoms of carbon with atoms of oxygen. If next I contemplate my own actions, I discern them also to be the result of Chemical Marriages. Muscular movement is due to the combustion of fuel within the body of an animal. Furthermore, actions not chemical are quite as much due to the law of sex. The earth is held in its orbit about the sun, which I see through my window, by the equilibrium of masculine centrifugal force and feminine centripetal force. And every mechanical force may in like manner be shown to result from the union, or tendency toward union, of a positive and a negative factor. Etheric energies, of which electricity is the best recognized example, are so commonly regarded as the interaction of positive and negative forces that extensive comment would be superfluous. Everyone is aware that it is the attraction of the feminine polarity for the masculine polarity that causes the electric current to speed along the wires, perhaps performing much work on the way. And mental action also, as a perusal of Course 5, Esoteric Psychology reveals, is quite as much due to the attraction and union of factors of different polarity within the mind. All mechanical force, all chemical activity, all etheric energy, and all mental effort; in fact, all action in the universe, is due to sex. Now the modern reader is all too apt to narrow the meaning of the word sex, and limit it to the more obvious examples. But it was the object of the Ancient Masons to discover the comparatively few principles that pervade all nature, yet manifest in diverse forms. Sex, to them, then, was a principle that pertains to inanimate objects, as well as to those animate. It divides the universe into two qualities, one positive and controlling, and the other negative and receptive. The positive, controlling, creative half of the universe is symbolized by the form of the common gavel.

Of course, nothing is created in the sense that something is made from nothing. Substance of some kind, energy of some form, and intelligence in some degree, have always existed (see Course 3, Spiritual Alchemy). The exercise of the creative attribute on the part of man, then, is the utilization of energies already in existence. It is the turning of them into different channels of expression. Not only is energy universal, but the ancient Masters taught that intelligence is universal also. When Camille Flammarion, after a half century of psychic research, says that intelligence is always present wherever there is an organism through which it can express, he states the same general idea. Anyone, I believe, who has much experience with psychic phenomena in its various phases will concur in this, that if the means be at hand through which intelligence may readily express, there is always an intelligent force present to take advantage of the opportunity. That is, intelligence, like substance and energy, is a universal attribute.

The Source of Will Power —The one universal principle, or energy, when directed by intelligence, becomes Will. Man’s only source of will power lies in his ability to receive energy and then persistently direct it into channels of his own choosing. Lower species of animals also transmit universal energies. But they have a texture and organization that permits only the less complex vibrations to express through them; while man, whose substance is more refined and highly organized, receives, utilizes and again projects in manners of his own selection, finer and more potent rates of energy. Man thus is capable of transmitting the one universal principle in a manner of which lower animals are incapable. Man also uses a gavel in his work of building. He uses it with force and directs it intelligently to the accomplishment of a predetermined purpose. The gavel, then, while by its form typical of virility and creative energy, has come to have an added significance. It signifies that energy is directed by intelligence. And as energy directed by intelligence persistently to a predetermined end is will, the gavel has come to be recognized by its use as the symbol of the human will. If we are in doubt as to the relation between the significance of the form of the gavel as indicating sexual virility, and the significance of its use as indicating will, a little observation will reveal the association. Those animals, for instance, that in the full vigor of their sexual life are energetic, alert, and combative, when altered by man become dull, listless, lazy, and cowardly. The bull is the lord and protector of his herd, while the steer is a lazy coward. The stallion is high spirited and independent, while the gelding is meek and submissive. The cock energetically scratches to provide food for this flock, while the capon cares for nothing but ease. And if we look to the most attractive and the most successful among our human acquaintances, we find they are without exception markedly feminine women and strongly masculine men.

The gavel being the first implement of Masonry indicates that the Ancient Masons believed the first thing the candidate should do is to cultivate his will power. In fact, the continued use of the gavel even in the higher lodges indicates their opinion that the culture and use of the will is necessary on all planes of existence. How, then, may the will be cultivated? We often hear the remark that a certain person could do a specific thing if he but willed to do so. This no doubt is sometimes true, but as it is often the case that the person is notoriously weak and wavering in will, how can he exercise that which he does not possess? It is as great a fallacy to think that all men can use their wills successfully, as it is to think that all men can, without previous practice or experience, play a good game of golf. To play a decent game of golf requires long and arduous practice; and to use the will successfully requires at least as persistent training. This brings us back to the one universal principle symbolized by the form of the gavel. Energy is universal. It is present in the sunshine we feel, in the food we eat, in the air we breathe, and as still finer currents that radiated from the stars flow through our astral bodies. That we may be energetic, physically, mentally, or spiritually, requires that we tap some existing source of energy and adapt it to our needs. The energy used in spiritual activity, quite as much as that used in physical effort, requires that we first receive energy from some outside source. One cannot exercise a spiritual force unless one has at hand a supply of energy of such refinement as to be spiritual.

Electrical Source of Energy to be Used by the Will —The first thing, then, in the exercise of will power is to have at hand an adequate supply of energy. The kind of energy consumed in the exercise of will on the physical plane is etheric (electric) energy. It is the kind of energy that constitutes the nerve currents, the kind that is recognized as personal magnetism. The source of this electric energy—and how the physical cells, acting as miniature batteries—generate it, is explained in full detail in Course 5, Esoteric Psychology, Chapter 9. It is present, associated with the human body in normal quantities in all healthy persons. Well sexed persons have an abundant supply of it, but under sexed persons are deficient in it; for the former are recognized to be magnetic, while the latter are always deficient in personal magnetism, that is, in etheric energy. A normal healthy sexual nature, as the gavel suggests, seems to be requisite for a normal supply of etheric energy. The amount of this energy may be greatly increased, and the amount thus available for the use of the will greatly augmented, by tension exercises and by rhythmic breathing. Rhythmic breathing, while the mind is firmly fixed on indrawing and utilizing the imponderable forces from the atmosphere, is the method most commonly employed to supply the requisite amount of etheric energy for unusual efforts of the will. It was the method employed by the Ancient Masons, and has for

centuries been thus employed by the Hindu Yogis. The latter term the invisible electromagnetic energy so obtained, prana. Instead of being subtracted from the atmosphere, in reality it is chiefly generated in the nervous system. But from whatever source it is obtained, or whatever the method employed to secure it, man can only exercise will power on the physical plane when supplied with it, on the same principle that a motor will only run when supplied with electricity. There is still another important consideration in connection with this etheric energy. It has a wide range of vibratory rates. Some are of high frequency and very fine and powerful, and some are of low frequency, coarse and of less power. And like other energies, the higher the frequency, that is, the finer they are, the more powerful they become. This seems to be a general law, that the higher an energy is in rate of vibration, the more powerful it is, providing its energy is properly utilized. This brings us to another observation of the old Magi. They held that in strict ratio and proportion to the refinement of substance is it vitalized by spirit. That is, the more refined an organism, the higher the frequency of vibrations it will transmit. And as the higher rates of energy are more powerful, the more refined the organism, the more capable it becomes to exercise a powerful influence on other organisms and things. In other words, other things being equal, the higher refined organism is capable of exercising a stronger will power than one more gross. Intelligence, like energy, being a universal attribute, we perceive why it is that often persons of small cranial capacity have more intelligence than those of larger capacity. Their whole physical make-up is finer, and more complex in texture; hence they are capable of receiving and transmitting finer forces than those less refined. Fine rates of energy, true spiritual powers, can find no point of contact in a gross body. Therefore, for spiritual power, and also for will power, there should be a progressive refinement of the body.

The Proper Culture of the Will —The mere transmission of energy, even if refined, however, does not constitute will power. Will power, as indicated by the use of the gavel, is energy directed persistently to some purpose. How then can we develop will power? How can we develop the first implement of a Mason? Only by practice. There is no other way. One learns to play golf or tennis by keeping doggedly at it, and one develops will power in the same way. In the first place, to avoid discouragement, one should never attempt doing something until careful reflection has shown that it is both possible and advisable. But once having come to a decision to do something, it should be carried through to complete accomplishment in spite of all obstacles. This system should be tried at first on the inconsequential things, as one in golf first tries the easier strokes. Little by little, the plan should be enlarged to embrace larger undertakings, until finally the exercise of a powerful will becomes a permanent habit in the life.

Such a development of the will is, therefore, according to the ancient sages, the first implement of a Mason. Any person will find such an implement most useful. But to one who intends to practice magic it is quite indispensable. All the asceticism, self-torture, harsh discipline, and self-mortification of the oriental fakirs and certain of the yogis has for its sole object the building up of an inflexible will. Once a thing is decided upon it is always carried through in spite of obstacles, pain, or sorrow. Yet a useful and normal life affords quite as much opportunity for rigid will development. The habit and mood of inflexible will in time becomes so impressed upon the astral organization, or unconscious mind, that all energies are focused to the accomplishment of the desired result. Therefore, in the practice of magic, when a thought is formulated and projected by such a person, all the etheric energy available is concentrated in the projection of the thought, and the astral form of the person continues, even after the matter is no longer present in objective consciousness, to utilize every effort to bring the formulated event to pass. Nothing worth while, either in magic or in more prosaic endeavor, can be accomplished without the development of a strong will. In this development, as we have seen, there are three factors. There must be an energy supply. Such energy is available to the naturally virile person who practices dynamic breathing for the purpose of generating etheric energy. This energy supply must be of high frequency. That it may be so the body is refined through careful diet, through high aspirations, and through the cultivation of pure and lofty emotions. This energy must be directed with an inflexible purpose. Such inflexibility may be gained through practice with the normal affairs of life. To use the methods of oriental ascetics is to develop the will at the expense of the divine soul. The divine soul is built up by the nobler impulses and finer emotions. To crush all feeling from the life is to starve and perhaps destroy the immortal part of one’s nature. Cold intellect alone is not high enough in vibration to penetrate the higher spiritual realms. The animal soul, like any animal, yields to firm treatment, but if treated harshly it either becomes savage and vengeful, or loses all heart and becomes a quailing coward. It should be transmuted until all its energies are utilized by the divine soul, not beaten or slain. People, animals, and the animal soul of man, all respond to kind yet firm treatment. Every man, according to the Ancient Masons, has a definite constructive work in the world. When this work is discerned, the culture of his will requires the absolute adherence to carefully weighed resolutions that have been formed irrespective of impulse and momentary desire, having for their end progress toward the One Great Aim of the individual’s life; and the vitalization of the organism with energy sufficient in quality and quantity to carry out the dictates of these resolutions.

Significance of the 12-inch Gauge and the 24-inch Rule —Now in Modern Masonry, as well as in that more ancient, we find closely associated with the common gavel the 12-inch gauge and the 24-inch rule. The factors that gauge the tone quality of the forces reaching man and expressing through his organism are the twelve zodiacal signs. They are the chief gauges of his life, character, and efforts. The sign the sun is in at birth is the gauge of his individuality, the sign the moon is in at birth is the gauge of his mentality, and the sign on the ascendant at his birth is the gauge of his personality. They gauge his thoughts, his speech, his actions, and the events which enter his life. They gauge the strength and the harmony of the influence of such planets as may be within their bounds. But the particular department of life influenced by each zodiacal sign, by each section of the twelve-inch gauge, must be ascertained by the application of the 24-inch rule. This rule embraces the 24 hours of the day. All the zodiacal signs rise, culminate, and set, within the limit of this 24-inch rule. Only by determining the time of an event, or of a birth only by applying the 24-inch rule—can the astrological influences affecting it be learned. Furthermore, this rule of 24 sections measures out to man the time when each of the important events of his life will take place; for each 24-hour cycle after birth, according to the most approved astrological practice, actually releases forces that bring to pass the major events that transpire during the corresponding year of life. The 24-inch rule, then, is the 24-hour day, during which the signs of the zodiac, bearing with them all the planets, rise and set. By its proper use as a time measuring instrument the exact position of all the signs and planets at any moment of time may be known. Such a chart, erected for the moment of birth, is the best possible road map to a successful life, and to the goal of complete initiation. As to the 12-inch gauge, each section is one of the consonants of celestial language. The observations of the Ancient Masons convinced them that Solomon’s Temple was actually divided into twelve such equal sections. They consequently sought for those things on earth, and within their own bodies, that vibrate to the same tone quality as each of these signs. Having selected some familiar object on earth that best summarized the influence of a zodiacal sign on human life, they traced the outlines of this object in its appropriate place among the stars. And then, at a later date, to express the same thing quickly in writing, the object’s form was merely greatly abbreviated and conventionalized. Let us, therefore, trace this process with each section of the 12-inch gauge.

Origin of the Aries Symbol In the Ram the Ancient Masons discerned the primitive fighting instinct, the desire for leadership, the headstrong aggressiveness, the fiery temper, and the impetuosity, that they observed in people born when Aries is the ruling sign. These people are ambitious, intrepid, despotic, often quarrelsome, pugnacious, and passionate. Yet in their work of construction or destruction they are noted for creative power and original thought, always using their brains in all they do. The Ram also is combative, and uses its head in offensive work. Thus the Ram, typical of the influence of Aries, which rules the head of man, was given first place in the arch of Solomon’s Temple. To denote the Ram in writing they used a conventional form of the face of a sheep surmounted by its curling horns.

Origin of the Taurus Symbol —Those born under the influence of the sign Taurus are careful, plodding, and self-reliant. They are quiet and thoughtful, patiently awaiting for plans to mature. Remarkable for endurance, industry, and application, they sometimes become sullen and reserved. They are virile, with strong procreative instincts, are slow to anger, yet when once aroused are furious and violent; are warm friends and relentless foes. The sages of old noted similar qualities in the Bull, a similarity that can be observed also today, and they chose the Bull to occupy second place among the starry constellations in the sky. The Bull is remarkable for the strength of his neck, and the sign Taurus is found to rule the neck and throat of man. The Bull was denoted in writing by the conventionalized face of a bull with the two horns readily recognized.

Origin of the Gemini Symbol —Duality is the most marked characteristic of those born under the third division of the zodiac. They have both intuition and reason well developed, are fond of all kinds of knowledge, are restless, changeable, energetic, enterprising, and good teachers. They are dexterous and quickly acquire skill with their hands, often following more than one occupation at the same time. Their chief difficulty is to concentrate their energies long enough in one channel to make it a great success. This marked duality led the ancients to picture the sign Gemini in the sky as the Twins, Castor and Pollux. Gemini rules the hands and arms in the body of man, and to express the Twins quickly in writing two perpendicular marks were used.

Origin of the Cancer Symbol People born under the sign Cancer are tenacious, sensitive to their surroundings, retiring, timid, and desirous of carrying out their own ideas in their own way. They are mediumistic, possess good reflective powers, and are true conservers of force. In these things they are like the crab, and further, when the sun in its annual journey enters this first of the watery signs it starts back toward the south from the north, suggesting the backward method of locomotion common to the crab. So the Crab, influenced by the tides and the moon as are Cancer people by their moods, was selected to represent the sign Cancer. Water is the mother and nourisher that carries food to the united sperm and germ enabling them to grow. The sign Cancer also rules the home and family, the sperm and germ moving toward union well showing the foundation of domestic ties. Cancer rules the breasts and stomach of man. And to represent this chief of the domestic signs quickly in writing, the Wise Ones used the claws of the crab as emblems of the two cells moving toward each other.

Origin of the Leo Symbol —Those born under the sign Leo are marked for their courage, for the strength of the physical constitution, and for recuperative power. They are honest, fearless, magnanimous, generous to their friends, impulsive, passionate, faithful, sympathetic, and ambitious. They are lovers of their offspring and will defend them regardless of cost; are majestic, proud, and become natural rulers of others. Their ideas are usually on a large scale, seldom stooping to pettiness or meanness. These qualities were also discerned in the lion, therefore, the Masons of Old traced a lion in the sky to mark the fifth division of the zodiac. Leo, ruler of the heart in man, is the sign ruled by the sun, which is typical of creative power. And because the deadly cobra has the power of raising itself and expanding its hood in fancied resemblance to the procreative organ, it was, and is, venerated in many countries of the world as sacred to the sun. Therefore, to represent the sign briefly, in writing, the cobra, much conventionalized, was used.

Origin of the Virgo Symbol —Virgo people are thoughtful, serious, contemplative, modest, ingenious, careful, cautious, and industrious. They often become scholars and scientists, repositories of information, with the ability to assimilate experience in such a way as to yield a rich harvest of knowledge. They are thus always ready to suggest improvements in existing methods. To the Ancient Masons, the human body is the womb of the universe, from which after its period of gestation, through the travail of death, the son

of God is born into the spiritual world. Death to them was but the freeing of the soul from the restricting envelope of matter, a passing from darkness into light. This is the mystery of the immaculate conception: Man, as the uterus of Isis, is impregnated with the Holy Spirit, to develop within himself Christ Consciousness. When this mystical atonement is made he can truly say: “I and the Father are One.” In the sky this thought is depicted as a gleaning maid, immaculate and pure. She holds in her hands two ears of wheat, typifying the harvest of love and wisdom which constitutes the mission of the soul gestating in human form. This harvest well expresses the discriminative function of the bowels, that part of the human anatomy ruled by Virgo, and also the discriminative powers of Virgo people. It was expressed hieroglyphically by a sheaf of wheat.

Origin of the Libra Symbol —Those who are ruled by the sign Libra are lovers of peace and harmony, are amiable, even tempered, affectionate, sympathetic, and inclined toward marriage. They are fond of art, refined pleasures, and amusements, dislike unclean work intensely, have a deep love of justice, and feel the need of a companion to share their lot in life. For a moment they are easily carried away by their emotions, but quickly regain their balance. This mental equilibrium, and the instinct for justice, was pictured in the sky by the Scales. Libra rules the veins, the internal sexual organs, and the reproductive fluids in man. It is the sign of marriage, and was represented in writing briefly by the union of a feminine, or crooked, line, with a masculine, or straight, line.

Origin of the Scorpio Symbol —Those born under the sign Scorpio have strong sexual desires and possess an inexhaustible fund of ideas. They are thoughtful, contemplative, ingenious, scientific; and where others are concerned can be cold, calculating, unsympathetic, deceitful, and cruel. Suspicious, determined, secretive, energetic, shrewd, they possess fine mechanical ability, and often have a strong life-giving magnetism that enables them to become successful healers as well as good surgeons. The intensity of the sexual nature, the subtlety, cruelty, fighting instincts, and underhanded methods by which they attack opponents, suggested to the minds of the Ancient Masons the Scorpion, whose chief weapon of offense is the least suspected part of his anatomy, at the end of his tail. Scorpio rules the external sexual organs in the anatomy of man. Like Virgo people, those ruled by Scorpio are harvesters of knowledge, but unlike Virgo people, whose sheaf of wheat is closed at the bottom to indicate conservation, the sheaf denoting Scorpio is left open at the bottom to indicate wasteful expenditure of precious energy. And to indicate the retaliating pangs of remorse for such loss, as well as to suggest the Scorpion, in denoting the sign briefly in writing the sheaf of wheat was provided with a scorpion’s tail.

Origin of the Sagittarius Symbol —The Centaur, half animal and half man, was chosen by the Sages of Old to picture in the sky the sign Sagittarius. It well represents the dual nature of those born under this sign; for their animal propensities are strong, yet they are also well supplied with the higher, nobler, more generous impulses. The body and legs of a horse indicate restlessness, physical activity, and migratory tendencies; while the upper and human part indicates conservatism, self control, and executive ability. They are free, energetic, ambitious of worldly position, are loyal, patriotic, and charitable to others. Their love of hunting and all outdoor sports is shown by the full drawn bow, which also expresses retribution; for Sagittarius people are quick to fight for the rights of others. They are prompt and decisive in action, can command others, are frank and candid, and when they speak their remarks go straight to the mark like an arrow to the bull’s eye. Sagittarius rules the thighs, which are the seat of man’s locomotion. To write the sign quickly, the arrow from the archer’s bow was used.

Origin of the Capricorn Symbol —Those born under the sign Capricorn are quiet, thoughtful, reserved, serious, economical, prudent, cautious, good reasoners, decidedly practical, and ambitious of wealth and position. They are born diplomats, and quick to see and use the weaknesses of others for their own advantage. Thus as a goat ascends a mountain, taking advantage of every possible foothold, so these people climb to their ambitions by grasping every possible opportunity, great or small, to advance themselves. Suppliantly they bow to the reigning authority, seeking by sundry and devious ways to gain the good will of others, that they may partake in power, much as the goat must bend his knees and devise many a clever method to crop the foliage among the precipitous rocks of his upland pastures. These people are patient and persistent, and by concentrated effort and skillful maneuvering butt their way through, or climb their way around, all but insurmountable obstacles. In the body of man Capricorn rules the knees. It is pictured in the sky as the Goat. And to write it quickly a twisted devious line was used, twisted to suggest the spiraled horns of the goat, but in its pattern a still better representation of the circuitous path by which goats and people reach the heights of material ambition.

Origin of the Aquarius Symbol The chief characteristics of those born under the sign Aquarius are the predominance of humanitarian instincts and the desire for a scientific verification of all theories. This intellectual trend is represented by the Man of the zodiac, while the sympathies and emotions that bind him to his fellowman are pictured by water flowing from the urn. It is the baptismal urn, the water representing the pure emotions that prompt man to reform and lead a new life. These people are kind, amiable, witty, fond of refinement and society, and are keen students of human nature. As Leo is symbolized hieroglyphically by one serpent, Aquarius, where Reason and Intuition balance, where man and woman have learned the significance of sex, have partaken of the tree of knowledge of good and evil, was anciently symbolized by two serpents moving in opposite directions. Aquarius rules the legs of man. It is written briefly as two wavy lines, a conventionalized form for the two serpents, and also suggesting the water that flows from the Waterbearer’s urn.

Origin of the Pisces Symbol —Pisces people are amiable, very sympathetic, kind, neat, and particular, yet are often timid and lacking in self-confidence. They are greatly influenced by their environment, are restless, emotional, highly imaginative, and capable of high intellectual development. In their ideals they are utopian. They long for universal brotherhood, for the highest expression of love, and for peace on earth good will to men. Sensitive, mediumistic, capable of psychic lucidity, romantic and lovers of mystery, they are apt to become too negative and dreamy to practice their ideals. They take an interest in psychic investigation, have a strong desire for the ideal in marriage, and when this ideal is not realized become restless and discontented. Pisces rules the feet of man. Fish, due to their reproductive ability, are ancient symbols of sex, and water is the symbol of the emotions. To represent the ideal love and marriage for which Pisces people long—that union referred to in the Bible as the tree of life and in the Kabala as the Holy Shekinah, or perfect way of nuptials—the Ancient Masons placed in the sky two fish and united them by a cord of love. To write the sign quickly they used two crescents, symbolizing two souls, likewise united by a connecting line.

Significance of the Signs in the E. A. Degree Now having defined the 12-inch gauge, let us revert to the first implement of a Mason, the common gavel. In the Entered Apprentice lodge the Master gives one rap with his gavel. The Master, as has previously been explained, represents the human ego. The gavel represents the human will. The table, against which the gavel is struck, is a plane surface, and thus represents a plane, any plane, of existence upon which the soul may sojourn. One blow on the table, of course, represents the first plane, that is, the physical plane. Two raps signify the second plane, that is, the astral realm. Three raps indicate the third or spiritual plane. But in the E. A. degree but one rap is necessary, because the mysteries of this degree all pertain primarily to the physical plane. In fact, if we are to be able to check our information concerning other planes of existence adequately, we must first thoroughly understand all the laws and facts, in so far as possible, relative to the physical plane. How can we understand higher mathematics unless we first learn to add, subtract, multiply, and divide? Therefore, the Ancient Masons insisted that the candidate should, before investigating higher realms, thoroughly understand his physical functions and the physical plane of life. As soon as the lodge is opened, the Master asks the Junior Warden, representing the planet Mercury, if all are E. A. Masons in the South. The South is the place where all the planets reach their highest position. He then asks the Senior Warden, representing the Moon, if all are E. A. Masons in the West. The West is where all the planets sink from sight beneath the horizon. Having been answered in the affirmative, he, representing the Sun, then vouches for those in the East. The east is where all the planets rise into view. But the North is left unmentioned, for to us of the northern hemisphere there are no planets to our north. The North, where water freezes, is the symbol of crystallization and of strictly material motives. These latter are left unmentioned, for material achievement based on purely material motives, has no part to play in soul advancement. The Junior Deacon, representing the planet Venus, is next called up to the Master, and gives a sign by which he may be identified. It is quite fitting that Venus, the planet of love and affection, should be the one to give this sign. It consists of placing the open fingers of the right hand upon the open fingers of the left hand. Venus, in astrology, rules the sign Libra, the sign that governs both marriage and open enemies. Therefore, it is quite fitting also that the Master should appoint Venus, the Junior Deacon, to station outside the door, the Tyler with drawn sword. This door is the barrier between the seeming and the real, the exoteric appearances and the esoteric verity. Venus, the planet of love, affection, and marriage, knocks three times

on the inside of this door, signifying the esoteric and real knowledge concerning marriage as applied to all three planes. The Tyler, symbolizing man’s thoughts, then answers by three knocks on the outside of the door, signifying those exoteric and unworthy opinions about marriage on all three planes that guard the real truth from the uninitiated. Finally, the Junior Deacon knocks once and is answered by one rap, indicating that in the Entered Apprentice degree the candidate is expected to master the laws governing physical marriage only. That the study of such laws, and the attempt to apply them in the production of a nobler race of mankind, as well as the attempt to apply them in the elevation of the soul to higher states of spiritual attainment, was one of the chief objects of the Ancient Masons in the E.A. degree is plainly shown by the sign given by the Junior Deacon to the Master. Five is, and as far back as such things can be traced always has been, the symbol of man or woman alone. The five fingers of the right hand represent man, the five of the left hand represent woman. The right and the left hand joined, in universal symbolism, represents the marriage of man and woman.

Contrast of Ancient Masonry Teachings With Those of Present Day Orient —However moderns may regard marriage, the Ancient Sages attached no sense of shame, immorality, or degradation to it. They looked upon it as one of life’s noblest privileges, and by deep study sought to learn how through it better offspring might be brought into the world; how the noblest sentiments possible to man might be strengthened, how life might be prolonged, disease avoided, and a greater amount of happiness brought into the world. If we are to believe tradition they in a measure succeeded in all these things. The Bible gives repeated accounts of man living far beyond the allotted three score and ten years. But irrespective of the literal veracity of these stories, the Ancient Sages believed that their lives were prolonged and that they attained higher powers through their understanding of love in the sacred precincts of marriage. Nowhere are these teachings and beliefs more plain to discern than in Ancient Masonry. But let no one be led astray by the thought that any so-called sex practices were taught. Neither was asceticism and celibacy taught. The Sages of Chaldea, the Priesthood of Egypt, and the Ancient Masons, were married people. They believed in marriage, believed it was a holy and sacred institution, believed in purity, in kindness, in love. In India, it is true, asceticism developed, and also sex-magic such as is found among the Tantrics today. But I find no hint of such extremes in Ancient Masonry.

Dozens of sects flourish today throughout America teaching suppression of the love nature. Other dozens of sects, usually as sworn-to-secrecy inner circles of cults, teach sex practices as the means of gaining supernormal powers. If the teachings of the Ancient Masons, as revealed by their symbolism, are true, both these ideas are a delusion and a snare. In fact, it is my belief that if those doctrines were permitted full public discussion they would soon have no adherents, because the medical profession alone would present such an array of actual pathological cases caused by such ideas that it would discourage others. Such beliefs thrive on secrecy. If I may be pardoned for mentioning personal observations, I may say that I have been in occult work since 1898, and have contacted, directly or indirectly, most of the cults, colonies, and beliefs of any consequence throughout the world. In that time I have known of centers and colonies devoted to some special sex practices, but while I have known of many cases of physical and mental derangement to result, up to the present day I have not known of a single person that has been in any way benefitted. Also, I have known of many centers and cults that teach repression, and while I have observed much psychism to result from this, it has always been an unreliable and often obnoxious form of psychism. Such personal remarks are relevant because to explain Ancient Masonry it is impossible to avoid reference to sex; and a plain statement may prevent hasty conclusions. The teachings of Ancient Masonry in such regards are very simple, very plain, and such that they would be endorsed by medical men of high standing, quite coincide with the legal requirements of our land, and set a high moral code. Their doctrines relative to sex are concerned with marriage, and teach man not to starve his animal nature, but to transmute the animal into the divine. They teach man how he can cease being a brute and become an angel. Oriental doctrines which are in all essential respects the very opposite of those of Ancient Masonry are prevalent today. First of all, they advocate that the individual shall eat only the most negative of foods. Yet his ability to control himself and to exercise will power, depends upon, not the volume of electricity generated in his body and nervous systems, but upon its voltage, or potential. As explained fully in Course 5, Esoteric Psychology, Chapter 9, it is the protein molecules of the body which are able to release the high-frequency energy of the lightning which fixed the nitrogen that plant life took from the soil. And most people cannot thus release high potential enough or in any manner develop high voltage in the gray matter of their brains, while living on the negative foods advocated in this Oriental training. The action of the endocrine secretions of the gonads on the nervous system is to cause it to generate electrical charges in greater volume. Celibacy, therefore, tends to have the effect of charging the individual with much surplus electromagnetic, or etheric energy. Rhythmic breathing also is advocated, and exercises prescribed which tend to generate still greater excesses of etheric energy.

Thus sex repression and dynamic breathing are employed to generate a great excess of etheric energy which floods the system; but, because of the diet and the practices in meditation, no ability to control this low potential etheric excess is developed. On the contrary, the dreamy fantasy kind of thinking called meditation is cultivated, which breaks down whatever power the individual already had to direct his thoughts concisely and clearly into channels of control. As a perusal of Course 5, Esoteric Psychology, Chapter 9 will make plain, control of one’s thoughts or control of one’s body depends upon being able to mobilize in the brain cells used for such control, an electrical energy not merely strong enough to gain recognition, but with a potential sufficiently high that it can overcome, and displace, other electrical energies which compete with it. If the brain cells employed for control can not acquire a higher electrical potential than potentials generated in other regions of the body—in the sympathetic nervous system, for instance—it can not control, but is controlled by, these electrical energies thus elsewhere generated. Yet the various meditations and concentrations employed in the Oriental teachings mentioned, have as a direct result the discouragement of positive clear cut intellectual thinking, and they break down the power of the brain to generate electrical energies high enough in voltage to exercise control. Instead the control comes from the sympathetic nervous system. Etheric energy, having a velocity when in motion approximately that of light, is the bridge between the physical world and the astral world. According to Einstein’s General Theory of Relativity, no material thing can have a velocity greater than light. Therefore, that which has a velocity greater than about 186,284 miles per second no longer belongs to the physical, but is an object on the astral plane. And an excess of this boundary line etheric energy makes it easy for motions from the physical plane to be communicated to the astral plane, or for motions on the astral plane to be communicated to the physical. The excess of etheric energy developed by breathing and sex repression, therefore, is favorable for enabling astral entities, either in the flesh or on the astral plane, to contact the individual and use him and his electrical forces to produce phenomena, to impress him with their wishes, or to exert an influence upon others at a distance. But the training has been careful to discourage, both by the negative diet and the mental exercises, the development of ability on the part of the individual to use these etheric energies he generates. The whole system is designed to develop volumes of low potential electrical energy such as most readily can be used by a distant Mahatma in the flesh, or by some astral entity, in spite of any attempted resistance on the part of the poor dupe thus trained; when he realizes that he is being controlled for purposes about which he knows nothing.

Instead of the opposite process, which the Ancient Masons taught, in which pains are taken to develop Intellect and Will, so that the individual always may be master of himself, this Oriental training furnishes plastic individuals quite incapable of directing their own forces, but who generate great quantities of etheric energy which can, and is, used, whether or not there is consent, by cunning and dominant minds working from the inner plane for their own selfish purposes.

Numbers and Opening the Lodge

Chapter 4 Numbers and Opening the Lodge ODERN FREEMASONRY is the traditional remnants of Ancient Masonry. It retains the older forms of the ritual imperfectly; yet in spite of the modifying influence of time, and the alterations that are inevitably the outcome of passing through countless generations, it still presents to our vision the essential elements of truth as they were found when first gleaned from the starlit realms of Urania. Following the modern ritual we learn that the Master—representing, as we have found, the sun in the solar system and the ego of man—ascertains that all present are E.A. Masons, and thus duly qualified for the work to be done. He next instructs the Junior Deacon—representing the planet Venus, and the astral body of man—to have the lodge properly tyled, or guarded; and then commands the brethren to be clothed, to don their aprons and jewels. Within the astral body of man, corresponding to the Junior Deacon, reside thought-cells, the mental elements of which embrace all the experiences the soul has had. These mental elements, built into thought-cells and thought structures,constitute his unconscious mind. All his external perceptions, actions, and thoughts are recorded here, and when raised into the region of objective consciousness constitute memory. And there are other trains of thought, and perceptions relating to the astral world, also here residing that never reach the level of objective consciousness. The astral body, therefore, is the great reservoir of consciousness.

The Important Duty of the Tyler —The duty of the Tyler is said to be to keep off all cowans and eavesdroppers, and to see that none pass and repass except such as are duly qualified and have permission from the Master. This Tyler represents objective consciousness, chiefly the reason, that guards the threshold of the mind and determines what thoughts shall, and what thoughts shall not, be allowed entrance to man’s domain. Reason only becomes alert to its duties when there is a determination on the part of the unconscious mind, in other words a strong desire, that it shall do so. Such desire, as explained in detail in Course 5, Esoteric Psychology, Chapter 4, arises from the astral form, the Junior Deacon. Very few people realize how very important this work of the Tyler is. As the thought-cells which comprise the unconscious mind, or character, are derived from experiences and the thinking that is done about them, it is the Tyler who determines what is added to the character and what alterations in the character are made. These thought-cells, constituting the membership of the unconscious mind, in turn determine what the individual does, and what events are attracted into his life. It is only when certain groups of them acquire unusual additional energy that events of a specific nature come to pass. And not only do these thought-cells, which are thought formed, determine when the events in his life come to pass, but they also determine to what extent these events are such as he desires, or such as he deems to be misfortunes. Thus is it, that the only way man can change his destiny, and make it better than it otherwise would be, is through cultivating appropriate thoughts and emotions, which implies that he must be able effectively to guard his domain and prevent the entrance of those thoughts and emotions which he has decided are inimical to the life and fortune which he desires to attain. But effectively to tyle his lodge, to prevent the eavesdroppers and cowans, which are the unworthy thoughts and inharmonious attitudes toward life, from entering his constitution, requires much more than merely desiring to prevent their entrance. They have a most insistent way of forcing themselves on the attention of consciousness, and to prevent them from so doing requires a proper technique and much practice. In fact, it is one of the most difficult and important tasks which man is called upon to undertake. One first, of course should determine just which thoughts are worthy of entrance to his constitution, or lodgeroom, and then keep alert to note the approach of those which it has been decided should be excluded.

That which gains the attention of objective consciousness must do so through the use of electric energies generated within the body, chiefly by the nervous system. How these energies are generated is explained in Course 5, Esoteric Psychology, Chapter 9. And there also is explained that the thoughts which hold the attention, and thus shoulder all other thoughts from the consciousness, are those which can command the highest electrical potential. Thus if an individual is to predetermine the kind of thoughts which are to gain the attention of his objective consciousness and consequently enter his lodgeroom, the gray thought-cells of his brain must be able to command a higher voltage of electric energy than can be commanded by the thought-cells of his unconscious mind which have insistent desires, and higher than those generated by other portions of his body, such as by portions of his sympathetic nervous system. Constant training to use his brain thus to control his thoughts is essential to this work of guarding the lodgeroom. But in spite of such Conditioning of the brain cells to develop high potential electricity and direct it into channels of control, various factors may lower the output of electrical energy upon the part of his body in such a way as to make thought control difficult. These things he should understand. Overwork may lead to physical exhaustion. And physical exhaustion normally is accompanied by a decrease in the amount of electrical energy available for the use of control. That is, vitality is electrical in nature, and lowered vitality indicates a low generation of electrical forces. High tensions of the nervous system, on the other hand, or over stimulation of any kind, such as through the release of adrenalin in the blood stream in response to a real or imagined emergency, may so increase the voltage of the nerves other than the brain that these are able to dictate to the brain and control the thinking. Also, especially when they receive great volumes of astral energy from the planets forming progressed aspects, certain groups of thought-cells within the unconscious mind may be able to impart their energy so strongly through the ether to the brain or nervous system, as temporarily to dominate the mind. Their desires, or the images which they project on the objective consciousness, may be able to generate so much electrical potential as to hold the attention in spite of previous resolves that they shall not. And the thoughts of others, incarnate or discarnate, through impinging powerfully upon the unconscious mind, and through etheric forces imparting energies to the brain or nervous system, may become insistent or at times almost obsessive, in the same way.

Under such conditions one should not become introspective, but have something outside of oneself, something which in itself is very pleasant, to think about. The consciousness then should be extended to this thing—not directed to how it causes one to feel. This will result in the energies being radiated outward toward that which is the object of attention. Under this process, unless the electrical power has been permitted to get too low, any thought or emotion—eavesdropper or cowan—can be excluded. These eavesdroppers and cowans that should thus be kept from the lodgeroom, or human constitution, are all unworthy thoughts and inharmonious attitudes toward life. Only thoughts that are constructive in quality, and emotions that are harmonious, are duly qualified, and only to such does the Master, the human ego, if he performs his duties properly, grant permission to enter. When the brethren don their aprons and jewels they consistently represent the Grand Man of the skies. The apron indicates them to be virile and in full possession of their natural functions. The jewels show them to be in full possession of their mental and moral faculties, even as the jewels, the plumb, the level, and the square were shown in chapter 1 to be the methods by which the mandates of Deity are carried out. Each congregated Mason, then, when so clothed, as well as the lodge as a whole, represents both the Temple of King Solomon, the home of the glorious orb of day, and the mansion of the indwelling human ego.

Function of the Junior Deacon —When the brethren are clothed the Worshipful Master asks the Junior Deacon—Venus, and the astral body—his place in the lodge and his business. The Junior Deacon answers that his function is to wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, and take care of the door. As the astral body functions there, it is quite evident why it should be placed in charge of the door to the inner recesses of man’s constitution. As a matter of fact, the astral body does have charge, not merely of what enters the mind, but through its direction of the involuntary functions of the body, also of what enters the physical makeup. The astral governs the whole human constitution, physical and mental, in regard to what shall enter it. The Worshipful Master and the Wardens, as has been explained, represent the human ego, the divine soul, and the spiritual body—the trinity that survives even after the second death on the astral plane. It seems, then, that the Ancient Masons considered it the duty of the astral body to serve this higher trinity of man’s constitution. That is, instead of serving the animal soul, or pandering to the physical senses, as it so commonly does, it was thought that the astral form should serve and act as proxy for

the noble, immortal part of man, and thus assist in the work of successful initiation. Likewise in the Grand Man of the skies, and in the individual birth-chart, we find Venus, the planet of love, the most useful assistant to the Sun, the Moon, and Mercury; for love is the refining influence, and lies at the foundation of all true progress.

Function of the Senior Deacon —The Senior Deacon’s place in the lodge being ascertained, the Master asks him his duties there. The Senior Deacon—Mars, and the animal soul—replies that he must wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting brethren. The proper function of the animal soul, as well as that of the astral body, is to serve the higher trinity of man. Some would have it that the animal soul should be killed; but the Ancient Masons clearly held that it has a very useful function in man’s constitution, and that instead of ruling the lodge, as it sometimes does, and instead of being chained and crushed, or killed as some advocate, it should be taught to serve man’s immortal nature. Certainly the animal soul prepares the candidate for its human initiation; for the soul evolving upward through mineral, vegetable, and animal is under the dominance of it and builds it up through struggle and strife. The animal soul thus developed gives the initiative to work for that which is still higher, until finally the soul is introduced through the animal kingdom, which is the preparatory stage next below, to the human plane of existence. The welcoming and clothing of visiting brethren refers to the circumstance that while man occupies a physical body he must subsist to an extent on other forms of organic life. Man’s animal soul and physical requirements demand the co-operation of these cosmic brethren, and they are welcomed as food to build up the physique of man. This organic life is itself undergoing a cycle of development, evolving toward greater perfection. But this ruthless sacrifice is not without compensation; for while these entities form the conditions necessary for the progress of the human soul, they are given additional opportunities for progression. They partake, by their association, of the qualities and experiences of the organisms they inhabit temporarily, and thus are hastened in their evolutionary development.

Function of the Secretary —The Secretary’s place in the lodge being ascertained, he is required to explain his duties there. He replies that he must observe the Worshipful Master’s will and pleasure, record the proceedings of the lodge, transmit a copy of the same to the Grand Lodge if required; receive all moneys and money bills from the hands of the brethren, pay them over to the Treasurer, and take receipts for the same. The

Secretary—Jupiter, and the etheric body—should ever be ready to obey the commands of the Master, or ego. It is also the etheric body that transmits all states of consciousness from the physical to the astral form. The record of every experience of life, every thought, every sensation, every emotion, is retained in the astral body as modes of motion in astral substance. It is the etheric part of man’s constitution that makes this record. And when anything thus recorded—a memory, a resolve, or an emotion—is to be brought up into the region of objective consciousness and expressed either in thought or physical action, it is through electricity (ether vibrations) that the energies constituting the astral record are transmitted to the physical, and thus to the Grand Lodge, or universe, by which man is surrounded. The moneys and money bills represent values, and the only values in life are our attitudes toward events. Our attitude toward any given event may be constructive or destructive, and thus according to the mental attitude taken, each event is recorded in the astral body either as a credit or debit. And as every thought and emotion is accompanied by a change in the physical body, these values, either as assets or as liabilities, are actually turned over to the Treasurer, or physical body. The physical body then gives a receipt for these harmonies and discords; for in turn the condition of the physical body reacts upon the nerve currents and other portions of the etheric form.

Function of the Treasurer —The Treasurer’s place in the lodge being ascertained, he is requested by the Master to tell his duties there. His duty is to observe the Worshipful Master’s will and pleasure; receive all moneys and money bills from the hands of the Secretary, keep a just and true account of the same, and pay them out by order of the Worshipful Master and the consent of the brethren. Of course the Treasurer—Saturn, and the physical body—should serve the will and pleasure of the ego. Likewise the chemical and other changes that occur in the physical body as accompaniments of all thoughts and emotions constitute a true account of the harmonies and discords—the moneys and money bills—transmitted by the etheric body. These values so received are then paid out, that is, they are transformed into mental and physical actions; for all actions depend upon what has first been received from the environment. They should be paid out, that is, action should be taken, only on orders from the ego and with the consent of the brethren. In fact, action to be effective, must have the support of all the various portions of man’s complex constitution.

Function of the Junior Warden —The business of the Junior Warden—Mercury, and the spiritual body—is said to be observing time, calling the craft from labor to refreshment, watching them through this period that they may not give way to intemperance and excess, and calling them at the right time, that the Worshipful Master may have honor, and that they may have profit and pleasure. Man’s most vital refreshment is the period of sleep. As explained in detail in Course 5, Esoteric Psychology, Chapter 9, the cells of the gray matter of the brain are the most effective batteries of the body. And like any electric battery if the circuit is kept closed, as it is by thinking, it tends to run down. But if, before the battery is dead, the circuit is broken, as it is in sleep, the battery recharges itself. Furthermore, in sleep the soul carries on exploration in the inner plane. And if the spiritual body has had proper growth, it will guard the consciousness from entering lower astral realms where dwell excess and dissipation; and at the proper time it will cause the consciousness, to whatever region extended, to return to the physical, and awaken to commence another day of activity on the material plane.

Function of the Senior Warden —The duties of the Senior Warden are to assist the Worshipful Master in opening his lodge, to take care of the implements and jewels that none may be lost, to pay the craft their wages if any be due; and to see that none go away dissatisfied. The Senior Warden—Moon and divine soul—does assist the ego in its work, even as the moon assists the sun in bringing forth life on earth, or as in a birth-chart she assists him in governing the life forces. As the seat of the higher, imperishable consciousness, the divine soul has charge of the jewels and implements, that is, of man’s mental and moral faculties and natural functions. Some have taught that man would be more perfect without some of his natural functions, but if the still small voice of the divine soul be heeded, she will direct that none should be misplaced or lost. The divine soul also recognizes, if its admonitions be but heeded, that there are physical necessities and spiritual necessities. It is thus able to mete out just compensation unto all, permitting no part of man’s constitution to be neglected, or underpaid, but rendering unto Caesar the things that are Caesar’s, and unto God the things that are God’s.

Function of the Master —The duties of the Master in the lodge are to open and adorn it and to set the craft to work with good and wholesome instructions, or to cause it to be done. As the sun is the center and controlling power of the solar system, so the ego is the inward source of power, and should be the controlling power of man. It should direct all his efforts. Through devout aspirations its promptings may be recognized. The Master adorns the lodge as the sun adorns the day, and the temple of man is glorified only when dominated by, and under the instructions of, the indwelling spiritual ego.

The Lodge Opens —After the duties of the seven officers in the lodge have been stated the Master gives three raps with his gavel, indicating that the will is to be exercised on all three planes. He then states that in opening the lodge he forbids the use of all profane language, or any disorderly conduct whereby peace and harmony may be interrupted. Language refers not only to man’s utterances but also to his thoughts. The temple in which he dwells must not be profaned by vicious thoughts or unseemly fantasies. Constructive work in the human edifice demands only pure and elevated thinking. In this edifice there are many workmen—organs, cells, and thought-cells. Little progress can be made if there is antagonism between them. Disorderly conduct upon the part of one of these is like a small rebellion. All must perform their tasks in harmony, and in obedience to the true Master, the deific ego. The Master, declaring it his will and pleasure that a lodge of E.A. Masons be opened for the dispatch of business asks the Senior Warden to communicate his pleasure to the Junior Warden, who gives three raps with his gavel and communicates the will of the Master to the brethren. This signifies that the dictates of the ego are transmitted through the divine soul to the spiritual body, and from thence, through the medium of astral vibrations to other sections of man’s constitution. In a similar manner natal astrology teaches that the influence of the sun, ruling the individuality, is transmitted to the moon, ruling the mentality, and thence to find expression is directed by Mercury, the messenger of the gods.

The Sign of Distress —Next, the signs of this degree are attended to. They consist of right angles, horizontals, and perpendiculars. The horizontal sign is made at the level of the neck, that part of man ruled by the feminine planet Venus, the planet of love. It is a quick horizontal motion from left to right with the five fingers open. These five open fingers indicate humanity, and the horizontal line that section of it represented by woman. At the same time as this motion, the left hand drops vertically at the side, giving the perpendicular sign. This perpendicular sign with the five open fingers represents man. The hand is then at the level of the region of the body ruled by the masculine planet Mars, the planet of desire and strife. The horizontal and perpendicular signs thus given simultaneously indicate woman’s pure and unsullied affections, represented by Venus; which have been violated by man’s inconsiderate passions, represented by Mars. The result is that woman, instead of embracing, shrinks from him, as pantomimed by the due-guard or horizontal motion. That there may be no mistaking the teachings of this degree that the nuptial union is recognized as commonly abused, it is still further portrayed in terms of universal symbolism by the right angle. This is made by holding open the left hand and crossing the palm of it with the open palm of the right hand at right angles. Here the lower, or negative, five fingers represent woman, and the superimposed, or dominant, five represent man. In astrology all the discordant aspects are portions, or multiples, of right angles. The right angle, therefore, is the universal symbol of discord; and the two hands are crossed at this angle to indicate the all too prevalent discord arising out of the nuptial union. To still further emphasize the significance of the sign, in the E.A. degree it is termed the sign of distress. This sign of distress is called the first sign of a Mason. It would seem from this, that the Ancient Masons placed much importance upon the relations between husband and wife. Such relations might be considered, by the unthinking, to be not merely a matter which good taste forbids should be discussed; but of so little moment in the more important effort of soul development as to entirely unwarrant being given so much attention. But the Ancient Masons knew that soul development consists of transforming existing mental factors, and adding new constructive mental factors to the astral and spiritual bodies. The development of the soul to a state of Self-Conscious Immortality is the work of the Masonic candidate; and his building is not fictitious. He builds with thoughts which are vitalized by emotion. And not only does his marital partner stimulate the thoughts with which he builds, in a considerable measure, but the emotions aroused through their association build these thoughts into his finer bodies, either as harmonious, or as discordant, thought-cells.

A thought to be effective, from a magical standpoint, must be clear cut and strongly energized. The carrying power of a thought and the amount of work it can accomplish depend upon the energy associated with it. A thought which is associated with any emotion whatever has considerable ability to perform work. It has, as one might say, horsepower. A thought associated with a very strong emotion has a very high horsepower. Ordinarily, strong emotions habitually aroused are those of the nuptial relations. That is, whether man is aware of it or not, in this relation he is giving his thoughts a tremendous energy to go forth and accomplish, either constructively or destructively. Under such circumstances, however, we have not one set of thoughts and emotions, but two. And because the astral bodies at this time tend to become fused, whatever thoughts and emotions are held by one finds unusually ready access to the astral body of the other. In other words, not only are the dynamic powers of thought raised to the highest degree, but due to their vibratory proximity, each is particularly open to receive the thoughts of the other. Thus the thoughts held at this time, more than any other thoughts that may be held—the emotions of intense religious fervor being next in dynamic strength—tend, because of their unusual dynamic strength, to build their harmonies or discords both into the astral body of the thinker and into the astral body of the other. The Ancient Masons were well versed in magic; and here is a very real and extremely potent form of magic that husband and wife constantly, and usually unwittingly, practice on each other. If this relation, therefore, be discordant, the participating parties are practicing upon each other a very destructive form of magic. For that which is attracted from the outside world is determined by the activities of the thought-cells built into the astral form. If discordant thoughts are built into the astral body, discordant events will be attracted. Disease, financial failure, and all the evils that may befall man, may very well be attracted if through the years he forces his attentions upon an unwilling and loathing wife. Is it to be wondered, then, that the symbol of such an unfortunate state of affairs should, by the Ancient Masons, be called the sign of distress? The laws of the land may demand that husband and wife must yield even unwillingly to the desire of the other. But such yielding, if thought has any power to heal or injure, if such a thing as mental magic exists, must inevitably bring to both a train of physical woes. And because the soul itself is built by states of consciousness—is, in fact, the sum total of the states of consciousness organized in the finer forms—such relations have a powerful influence over the soul’s progress. If degrading thoughts, thoughts of loathing, thoughts that are associated in any manner with decidedly strong inharmonious emotions, are being engendered by oneself, or being received from another through such close association, the power of the soul for progress is lessened. To remedy a fault, it must first be recognized to exist. The first sign of a Mason, therefore, is a recognition of the state and the cause of distress.

These signs being given, the Master, Senior Warden, and Junior Warden, each give one rap with the gavel; indicating that there is complete unity of the higher trinity of man’s constitution in exercising the will to overcome the problems of the physical plane. The Master then declares the lodge open. In Course 2, Astrological Signatures,Chapter 2, I have explained at length the Written Law and the Oral Law. The Oral Law in general is traditional knowledge, and as applied to individual man is his knowledge of natural law. The Written Law is that law written in the stars; it is in general, astronomy, and as applied to individual man is the various vibrations that reach him from celestial sources as mapped by his birth-chart and progressed chart. I mention these two laws here because both are a part of any correct Masonic lodge. Having declared the lodge open, the Master reads from a book, representing the Oral Law, the following passages: “Behold how good and pleasant it is for the brethren to dwell together in unity! It is like the precious ointment upon the head that ran down upon the beard, even Aaron’s beard, that went down to the skirts of his garments; as the dew of Hermon, as the dew that descended upon the mountain of Zion, for there the Lord commanded the blessing, evermore. Amen. So mote it be.” This passage following immediately after the sign of distress, which calls the attention to the cause of a great amount of misery and failure in the world, is evidently intended to call the attention to the great benefits that may be derived from harmony in marriage. And right here is a good place to emphasize that I do not find in Ancient Masonry any teaching which upholds the tendency repeatedly to divorce simply because for some reason the ideals are not at once realized. I do find that the Ancient Masons emphasized the importance of selecting a mate that is physically, mentally, and spiritually harmonious, when entering into marriage. That is, marriage was considered to be worthy of careful thought, and not to be entered into haphazard. But once the marriage took place, it seems to have been their belief that no stone should be left unturned by either to make it a successful, constructive, and harmonious union. While there is a higher phase of marriage to be striven for, as will be noticed in detail later, the Ancient Masons did not view the physical relations between husband and wife as something abhorrent. On the contrary, while recognizing the existence of still higher phases, they taught that even the physical relation within moderation could be made an instrument of soul growth and physical construction. In this doctrine sensualism played no part. For it was with the unconscious magic exercised by the participating parties that they were concerned, and not with physical gratification. These Ancient Masons were Master Magicians, and they recognized that even the physical relation between husband and wife, in addition to being the means by which superior offspring could be brought into the world, might also be the

means for the highest form of white magic. A thought associated with the emotion of love is the most powerful constructive agent known. The more intense the emotion the greater the volume of constructive energy with which the thought is empowered. And where there is perfect agreement and sympathy between the two, the united thoughts are energized manifold. That such ideal conditions might obtain, according to this ancient teaching, it is first necessary that there be the utmost harmony of desire and sympathy of understanding. Little acts of consideration and kindness in the daily life prepare for this. Both should have their energies aroused to the highest degree, and both should find complete expression. And above all, each should feel toward the other the loftiest, kindest, and most sympathetic emotions. The rapport established through mutual desires, fuses the astral bodies, and as the thoughts and feelings are all harmonious, hence constructive, each builds in himself, and in the other, thought-cells in the astral form that are constructive. And because the emotions are so intense, these constructive energies are given a powerful dynamic force, entering permanently into the makeup of the astral and spiritual bodies of each, thus becoming powerful harmonious thought structures that build up the soul’s power for progression, and tend to attract harmonious conditions, hence success, in the environment. At a further stage a still higher union is advisable because the power of a thought depends not merely upon the volume of energy with which it is energized, but also upon the quality of the energy. Physical relations, although they may be emotionally spiritualized and refined to a degree, yet usually retain enough of physical desire to lower their vibratory rate. They have not, therefore, the power to produce results in the physical world, nor the power to affect the constitution of the spiritual body, that strong emotions have that spring from a still loftier plane. However, it is evident—judging from the vast literature on psychoanalysis that has recently come into existence, and the cure of so many patients by releasing their repressions—most without some training, are not ready for regeneration. Such a harmonious marriage as has been suggested in the ritual is first referred to as ointment—which is the symbol of sanctity—being upon the head. In other words, in such a holy union the thoughts—for the head is where thinking is done—are lifted up to God and sanctified. The beard is typically an emblem of masculinity, and the priestly robe, or garment, is purposely feminine. Its enfolding form suggests woman. Aaron typifies those who have consecrated their lives to higher service, who know the law, and who enter into marriage with the object of endeavoring to assist each other evolve their divine attributes. The ointment running down upon both the beard and the skirts of the garment symbolizes the opening of the doors of the inner spaces upon such a man and woman. The next comparison is to the dew of Hermon that descended upon the mountain of Zion. Water is the symbol of the emotions, air is the symbol of aspiration, fire is the symbol of creative energy, and earth is the symbol of practical results. Dew is the product of heat—creative energy—acting upon water—the emotions. Carried up by the air—aspirations—it is finally precipitated on the mountain of Zion; that is, yields

the very highest practical results. This dew that falls on Zion, therefore, indicates those unusual spiritual energies that are only contacted when intense love enables the soul to soar to the heights; and even as mountains are the highest portions of the earth, these energies enable work of the highest type for the benefit of mankind to be accomplished. The ideas meant to be conveyed by the verses quoted were given in the 7th, and further explained in the 14th degree. In this system of degrees of Ancient Masonry the 7th degree revealed the mysteries of generation, the 14th degree revealed the mysteries of regeneration, and the 21st degree revealed the mysteries of the great work. David, no doubt was a high degree Mason. Therefore, we need not be surprised to find the original of these verses to be the 133rd—1 plus 3 plus 3 equals 7—Psalm. This Psalm is The Song of Degrees, being the 14th song. The number 7 in the Hermetic System of Names and Numbers (see Course 6, The Sacred Tarot), relates to perfect physical union, and the number 14 to complete regeneration, as revealed by the Major Arcana of the tarot. After the recital of the 133rd Psalm as a prayer, the Master raps once with his gavel, indicating that the will must dominate the first, or physical, plane; whereupon the members are seated. And now, before taking up the work of a lodge after it has been opened, let us complete our brief survey of the 32 primitive ideas that form the counters of universal language by considering the numerals.

Origin of Arabic Numerals —The Arabic numerals which we commonly employ bear a rough correspondence to cell division after the union of sperm and germ. If this resemblance is more than accidental, it may be questioned how those who originated them, without the aid of a microscope, could know about cell division. The same query arises in reference to their knowledge of the attributes of the planets Uranus, Neptune and Pluto, in the absence of telescopes. They had ESP (Extra-Sensory Perception) well enough developed accurately to describe the influence of these planets, as we now find through research. This being the case, there is no inconsistency involved in believing they might have known, through ESP, of cell division and many other things. The fertilized cell is itself unity. But a cell possesses polarity, possesses a positive and a negative portion, this constitutes a duality; even as a duality results from the first cell division. Now in all things possessing life there is a trinity; substance, energy, intelligence. The cell itself may well be represented by a circle; for the circle is the most perfect form, containing within its circumference the greatest possible area within a boundary of a given length. The trinity may be expressed diagrammatically by a triangle inscribed within the half circle representing the dominant polarity. Thus if

the sperm is represented, instead of the fertilized cell, the triangle will be found in the positive, or light half; while if the germ is represented, the triangle will be found in the shaded, or negative, half. Reproduction is thus seen to be the union of a positive trinity, the sperm, with a negative trinity, the germ. Where the two trines have their point of contact gives the 7th factor, 7 being perfection of form. But at this point of contact a new trinity, the offspring, is developed, which may be expressed diagrammatically as three trines, or the number 9, the highest digit, the perfect number. The new trinity of substance, energy, and intelligence may then separate itself from its parents to commence an independent cycle or existence. This cycle, or orbit, is expressed by a cypher, which enclosing the whole group as a unity, adds the thought of a new era to the whole unity, giving the number 10. I shall not go further into these symbolic diagrams, nor shall I try to trace in detail, for they have been greatly conventionalized, the axial divisions and other processes of cell development that may have suggested to the unconscious minds of the Arabian Sages the numerals we now use. Instead I shall now consider the functions of the numbers themselves:

One —The number One expresses the absolute, and suggests infinite possibilities. It is that from which all proceed, which contains all, and to which all finally return. It is evidently a synthesis; for nothing can be imagined not composed of parts. It represents the universal principle, the creative intelligence of Deity, that force which is the motive power of the universe and in man becomes intellect and will. In science it is the law of conservation of energy. In the macrocosm it indicates unlimited potentiality, in man it indicates relative potentiality.

Two —The number Two expresses polarity. It suggests night and day, inhalation and exhalation, heat and cold. The most evident of all things is duality, even truth being dual, esoteric and exoteric, the real and the appearance. Two represents the universal law of sex; attraction and repulsion, love and hate, centripetal force and centrifugal force. In science it is the law that every action is accompanied by an equal and opposite reaction. In the macrocosm it is the positive and the negative; and in man it is represented by reason and intuition, and by his differentiation into the polar opposites, man and woman.

Three —The number Three expresses the union of polar opposites. It is the reaction between forces generating vibration and change. It represents the universal agent, action, or word, and is typical of fecundity. It is the union of forces that is the basis of all life and motion. There is no such thing as freedom from change; for all existence is in motion. In science three represents the laws of dynamics, those that pertain to the generation and control of energy. In the macrocosm it is action, and in humanity it is generation.

Four —The number Four expresses the result of action, the fruit of two interacting forces. It thus represents the practical, the concrete, that which has form and substance; hence is typical of the universal truth of reality. In science it represents the laws of statics, those that pertain to bodies at rest or in equilibrium. In the macrocosm it is the result of action; and in man it is the offspring of experience.

Five —The number Five unites the first four digits, or principles, into a harmonious unity, and thus explains the apparent contradictions in nature. The One Principle, One Law, One Agent, and One Truth do not contradict each other, but imply each other’s existence. These four factors are pictured in the sky by the four animals that symbolize the four quadrants of the zodiac. All were synthesized as a fifth in the ancient four fold sphinx; which explains all nature to converge in man. Man has passed through the four elemental realms of life, has triumphed over all submundane degrees of existence, and by virtue of his spiritual supremacy gained their allegiance as obedient servitors. Man, symbolized by five, maintains his health when his magnetic forces are radiated equally by each of the five main points of projection: the hands, feet, and head. In man, and as composed of one and four, it represents the realization that is the outcome of intelligently directed willpower. In the macrocosm, and as composed of two and three, it signifies polarity in action.

Six —The number Six signifies two actions: two times three. But as such it does not represent forces in equilibrium, but forces in a state of vacillation, in a state of action and reaction. It is thus typical of virtue that may be misapplied. As such it signifies weakness and indecision, hesitancy and timidity. As composed of two and four it signifies the realization of polarity. As composed of one and five it represents man dominated by the will of another. In the macrocosm six is force uncontrolled, and in man it is temptation.

Seven —The number Seven as composed of three and four expresses action and realization, and is thus the number of completion of form. Things on the physical plane which have perfection of form are constituted of three active elements and four passive, or formative elements. Seven as composed of two and five signifies man having within his power the law of polarity. As composed of one and six, it signifies indecision overcome, and hitherto uncontrolled forces dominated by intelligent will. As composed of twice three plus one it denotes body, soul, and spirit, united to body, soul, and spirit, guided by intelligence and controlled by will. In the macrocosm it indicates the seven principles of nature, and in man those whom, “God hath joined together,” as well as the dominion of intelligence over action, hence victory over temptation.

Eight —The number Eight as composed of two fours expresses two opposite realizations, hence equilibrium, crystallization, stagnation, and possibly death. It is thus the antithesis of progress. It is ultra-conservatism. As composed of three and five it represents man succumbing to action. As composed of two and six it signifies temptation polarized. As consisting of seven and one it denotes the victory over intelligence and will. In the macrocosm eight is the number of inertia, in man it is the number of justice, and also the number of dissolution.

Nine —The number Nine is the Deific number. It is the highest digit, and has many unusual properties. Thus it may be multiplied by any number and the digits repeatedly added together will give 9 as their sum. All numbers above 9, in their last analysis, consist of a root number to which multiples of nine have been added, this root number being always the sum of the digits repeatedly added together. Because of its extraordinary properties, nine was held sacred by the ancients, and is the key by which all their cryptic cycles may be unlocked. As composed of five and four it signifies man realizing all that earth can teach. As consisting of three and six it indicates temptation overcome by action. As composed of two and seven it indicates intuition and reason added to perfectly united body, soul, and spirit with body, soul, and spirit. As being one and eight it signifies that inertia has been overcome by intelligently directed will. In the macrocosm it signifies, by being three times three, action on all three planes, and in man it becomes the number of wisdom.

Ten —The number Ten expresses the same as number one, except that a cypher, symbolizing a complete cycle, has been added. It therefore shows that one round of experience has been completed, and that another cycle of experience is being commenced. Vibrations on the inner plane repeat their chief characteristics in decaves, instead of in octaves. One shows infinite possibilities only, nine shows that all the possibilities of one plane have been experienced, and ten indicates the transition to a new plane where other possibilities await. Ten, then, in the macrocosm indicates the commencement of a new cycle, and in man, as composed of two fives, it indicates man and woman together, humanity at large.

Initiating a Member

Chapter 5 Initiating a Member INCE THE DAY when the spiritual children of the Golden Age, wandering in an earthly paradise were instructed in the arcane laws of life by visitants from celestial worlds, even down to present-day orthodoxy with its fantastic and misunderstood ritual, the Mysteries have been conducted in every land and clime. Their primary object has ever been the same: to impress upon the soul the vital truths of man’s past history and future destiny. Their rightful purpose is to enlighten the participant concerning his divine source, the nature of his deific attributes and potentialities, the sublime angelic goal toward which he struggles, and the manner in which he best can hasten his journey to the heights, and thus, no longer bound and shackled by sense and environment, come into full possession of his spiritual heritage. The ease with which a thing can be remembered depends upon its associations and the vividness of its impression; a psychological law that ever has been made use of to implant important truths indelibly in the mind of the candidate. In the first place, the difficulty of obtaining permission to undergo initiation conveys the impression that something of tremendous importance is to be revealed in the Mysteries, an impression subsequently strengthened by the administration of terrible vows and the acceptance of solemn obligations. Then, with the initiation under way, the situations are so intense, often terrifying, that their impress is left graven unerasably upon the tablets of the memory. Thus did the ancients as well as moderns perpetuate their ideas in never-to-be-forgotten symbolism. Those whose physical natures were dominant and whose inner perceptions were yet latent had this symbolism seared on their minds with such vividness as easily to be recalled and meditated upon at will. Thus the meaning would filter through from the inner spaces as their soul powers slowly unfolded. To others, of a more sensitive nature, the stress of the trials, and the mystery surrounding the ritual, frequently produced a psychic awakening in which there was true illumination. In this higher consciousness the full meaning and spiritual purport of each symbol was clearly recognized, and their more acute perceptions opened to them new worlds and a realm of undreamed of possibilities.

Now Modern Masonry, no less than Ancient Masonry, explains by its symbolic ritual that the soul descended from a spiritual Eden into material conditions of toil and suffering for the sake of experience. Only through experience are Love, Wisdom, and Self-Consciousness acquired; and only through the conscious application of love, guided by wisdom, is the soul able to win its way homeward again to realms of infinite light, a self-conscious, immortal being. There, in full possession of matured Wisdom and realized Love, it becomes an Angel of the Blest, a Deific Being, the arbiter and creator of a future universe. Such is the glorious destiny of man as taught by seers and sages and as revealed by the ritual of Ancient Masonry.

Each Soul Is Responsible for Its Own Destiny —Though man is now a pilgrim in a vale of tears, far from his native land, besieged by perils and hampered by a thousand difficulties, the road to redemption lies straight ahead. Not salvation by the sacrifice of others! Not a vicarious atonement! Not by the blood of the innocent! No! Such is not the message of Ancient Masonry handed down through a million generations. Instead, it teaches the sacrifice of man’s animal nature on the altar of love’s devotion, the consecration of the lamb, or creative principle, to a nobler purpose; to the purpose of building an enduring temple for King Sol, the indwelling Ego. Such sacrifices alone enable man to atone for past mistakes, and thus attain salvation, a salvation which frees him from blind fatality and the restrictions of matter. Ancient Masonry teaches that each soul is a responsible entity working out its own deliverance from a voluntary and purposeful incarceration in matter. Freedom can be obtained only through knowledge of the laws of nature, and conformity in thought and deed to them. It is the exemplification of these laws relating to the development of the body, intellect, and soul, that constitutes the paramount message of Ancient Masonry to the Twentieth Century world. Those who in the long forgotten past learned in the Mysteries who and what man really is, and the sublime height to which he may attain, bethought themselves of other souls that in the future would attempt to climb the same rugged path their feet had trod. When they gained one victory after another in the struggle for mastery, finally attaining freedom, they therefore left an outline of the work to be done, of methods to be used in surmounting obstacles, of laws to be obeyed in order to triumph. This outline of incomparable value is the ritual of Masonry. The candidate seeking admittance is called upon to state that his desire for the rites of initiation is entirely voluntary, free from compulsion, and actuated by a favorable opinion of the institution. Now in the Bible story, the serpent in the Garden of Eden represents the wisdom which tempts the soul to leave its spiritual paradise and descend into matter. The soul realizes that only through partaking of the fruit of good

and evil, partaking of material experiences, can it develop self-consciousness. This fruit of its experiences in relative conditions brings to it life, wisdom, and love. The candidate, therefore, by his statement of voluntary choice, indicates that the soul, when entering the Cycle of Necessity which constitutes its initiation, is not under compulsion, but acts through the desire to reap the benefit of material incarnation. Furthermore, the soul entering upon this cyclic pilgrimage, must abide by the laws of nature, even though at times this means toil and suffering. Such is indicated by the candidate’s declaration that he promises to conform to all the ancient and established usages and customs of the Fraternity. The black and white balls used in balloting to determine if the candidate is acceptable represent the soul’s experiences in material environment preceding its birth into human form; for before the human state is reached the unconscious mind must traverse the whole scale of life from mineral upward, subjecting each in turn. Through the dual powers of attraction, represented by white balls, and repulsion, represented by black balls, it evolves through all the lower forms of life, in each progressive organism annexing to its domain the attributes and functions inherent to that state. Consequently, in the supreme form of man the scale of life is complete, and he has within his own constitution all types of life, forms, powers, and functions, expressed upon the planet earth, and likewise the germs of every state in the infinite realms above. Having conquered all states below the human, by the law of affinity he is drawn into the fiery vortex of his parents during their union. The particular soul whose need for expression most closely corresponds to the polarity and spiritual state of the parents becomes magnetically attached to the ovum of the mother. One or more black balls among the white ones indicates the affinity at the time considered is insufficient to make incarnation possible; but if the ballot is clear, it indicates that no strong repulsive forces are present, and that conception takes place. The ballot boxes are passed by the two Deacons, representing Venus and Mars, the planets of love and passion, of attraction and repulsion. It is the vibrations of love and passion that attract the soul to its future parents. The ballot box is passed three times to indicate that the vibrations making conception possible may spring from one or more of three distinct planes. When vibrations from one plane preponderate a soul of a very different character is attracted than if the vibrations are chiefly those of another plane. If the union is purely physical, the interplay of animal magnetism attracts a soul whose need for expression is largely physical. If in the union there is love based on mutual admiration, trust, esteem, and kindred mental qualities, a higher type of entity will be drawn into the magnetic current. And should there be marked harmony between the parents on all three planes, engendering soul love as well as magnetic

affinity and mutual mental interests, the conditions will be fulfilled for bringing into the world the highest type of mental and moral genius, endowed with a physique capable of sustaining him in his untiring efforts for the benefit of mankind. From such unions have sprung the noble philosophers, the inspired reformers, and the truly great men of all times.

Significance of the Manner in Which the Candidate Is Clothed —When the candidate has been accepted he is led into a small room adjoining the main lodge, where he is prepared by the Senior Deacon for his entrance into the lodgeroom proper. This small room, or ante-chamber, represents the womb of woman, where each soul ushered into mundane existence is prepared for its final earthly initiation. During the period of gestation the fetus briefly passes through the various stages that correspond to the lower forms of life by which it has ascended to its present estate, lastly, of course, having passed through and subjected the realms of animal life. As the Senior Deacon represents the animal soul, the organization of which in the animal kingdom paved the way to incarnation in human form, we find him rightly chosen as the one to prepare the candidate for human experience, to lead him symbolically through the avenue of physical birth into the realm of self-consciousness. The animal soul, corresponding to the Senior Deacon, supervises the various automatic functions of the body. Thus it is that the heart beats, the lungs breathe, and the processes of digestion, assimilation, and secretion are carried on, largely independent of conscious thought and direction. When conception takes place, it is also the animal soul that directs the building of the embryo, the clothing with a material form the soul soon to see in human form the light of day. Therefore, in the ante-chamber of the lodge, first making him remove all his garments but his shirt, the candidate is clothed by the Senior Deacon. Covering the upper portion of his body, and thus representing the astral form in which the soul functions just before incarnation, the shirt is not removed. The astral form, whether in or out of matter, covers the soul through all the various transformations by which it scales the cyclic rounds of evolutionary life on earth. His lower garments are removed, and in their stead he is clad in red flannel drawers. Flannel is made from the wool of sheep, and is therefore under the dominion of the astrological sign Aries. Aries is the sign of creative energy, and when the Ancient Masons wished to denote virility, they used as symbol a sheep, a ram, a lamb, or some garment made from them. Aries rules the head of man, and thus signifies mental creative energy as well as that physical, but in this instance the color is red, denoting blood, lust, and carnal desires; the physical aspect of the planet Mars. The shirt,

which the candidate still wears, indicates that the soul has not evolved high enough to be free from its astral body. It is still bound and limited by an astral raiment largely organized by the grosser desires and impulses of the animal realms through which it has just ascended; the red drawers indicating animal passion and the use of creative energy for sensual gratification. To represent the soul’s inability to see and comprehend either physical facts or spiritual truths when first born into human form, the candidate is blindfolded. This condition is also typical of the masses of humanity who have no knowledge either of physical science or of esoteric wisdom. They grope through life swayed by every wind that blows, accepting as fact the assertions of others who pose as repositories of wisdom, yet who are as destitute of the true light as they themselves. Such understanding as they have is negative, based upon the authority of others. This is symbolized by the left, or negative foot alone being unshod, free for action, while the right is hampered by a shoe made from the skin of an animal. Right understanding is as yet restricted by, immersed in, the animal propensities. In this stage of development, as well as at birth, man’s emotions and aspirations spring from material motives. This is shown by the candidate’s left breast being bare. Furthermore, man’s works at this stage are executed upon the physical plane. This is signified by one arm being hampered by clothing, while the left, or negative arm, to be free to work, is left bare. Now the ego, or spiritual potentiality, is incapable of descending into material conditions, which the soul alone can enter; but at all times there is a faint vibratory line of communication between the two. Thus the soul is vitalized and sustained, receiving energy from the ego to enable it ever to struggle upward. This line of rapport, by which the soul at all times is connected with the ego, is represented by the cable-tow. This cable-tow is placed around the neck and left arm of the candidate. The neck is ruled by Venus, the planet of love. The cable-tow placed around the neck, therefore, points to the power of affection to strengthen the line of communication between the soul and ego. The arm is the agent of service, and the cable-tow around the left arm indicates the paramount value, as an agent for strengthening the bond between soul and ego, of being of greatest possible service to others on the physical plane. The power of love to lead the soul from the lower to the higher is further emphasized; for it is the duty of the Junior Deacon, representing Venus, the planet of love, to lead the candidate to the door of the lodge. As the candidate enters the lodge, the Senior Deacon, representing Mars, the planet of strife, presses a compass in a painful manner against his naked left breast. The mother’s love for her unborn child conducts it up to the period of parturition, where stern and cruel Mars takes charge of affairs. In so far as the higher laws of life have been violated by passion and sensualism, in that much does the offspring inherit a body and mind tortured by emotions and desires that conflict with those laws. It is

only when man’s desires are not contrary to the spiritual laws of his being that he is able to escape misery and suffering, sickness and failure, and the thousand and one ills to which the flesh is heir. The higher laws are represented by the compass, and the purely physical desires and emotions that sometimes conflict with these laws to cause suffering are symbolized by the left breast. Inside the lodge the candidate kneels while a prayer to the Father of the universe is offered asking that his life may be consecrated to service, and that wisdom may come to him. When asked in whom he places his trust, he answers: “In God.” It is only when the neophyte consecrates his life to Deity and places his faith in divine providence that he may expect the assistance of unseen helpers who will conduct his initiation and will lead him to the light. Man’s inward yearning for something higher than the purely physical, his devout aspirations and unselfish resolutions, are prayers that ascend to the upper spheres and attract forces and intelligences that unknown to himself lead him to the fulfillment of his hopes. It has been truly said that nothing is impossible to a good and determined man; for faith is the avenue to the soul world. The candidate is led three times around the room while the Master reads the 133rd Psalm, which has already been explained. This indicates that man must evolve through three planes: the physical, the astral and the spiritual. The Junior Warden represents the spiritual body. Therefore, to convey the thought that on the third, or spiritual plane, man functions in a spiritual body, the candidate is halted in front of the Junior Warden. Furthermore, as the Senior Warden represents the divine soul, and the Master represents the ego, both of which are also present on the spiritual plane, he is next led to the Senior Warden and finally, as representing the most interior of all, to the Master. The Master demands to know from whence he comes and whither he travels. To which he replies that he comes from the west and travels to the east in search of light. The answer is entirely correct; for the west, astrologically considered, is feminine, and thus symbolizes matter, while the east is masculine, and symbolizes spirit. The soul involved from spirit into matter, but is now on the ascending arc, evolving from matter to spirit. It therefore is traveling eastward, toward the source of light, toward spirituality.

The First Step Toward the Light —Spirituality, however, is not gained by haphazard effort. Its attainment requires systematic endeavor based upon a full understanding of just what is sought and the various steps by which it may be reached. The candidate, therefore, is next instructed in the proper manner of approaching the east. He is taken back to the west, or material plane, and caused to advance by one upright regular step, to the first step, his feet forming the right angle of an oblong square, his body erect at the altar.

This oblong square is made by the candidate stepping forward with his left foot and drawing the heel of the right foot into the hollow of it, making the feet stand at right angles. The feet symbolize understanding, and thus placed represent the union of male and female. The upright body symbolizes will. The first step toward the light, therefore, according to the Ancient Masons, is the will to understand the mysteries of generation. This symbolic attitude implies that man should always keep his desires and passions under the control of a resolute will. He should never be inconsiderate of the finer feelings and delicate sensitiveness of woman, should never force unwelcome attentions upon her, but permit her to abide her own pleasure; for in forming the oblong square it is the left, or feminine foot, that makes the first advance. The teachings of the Ancient Masons in this respect, as revealed by symbolism, seem to be this: They regarded marriage as a sacred institution, in which man and woman should assist each other through arousing tender and sympathetic emotions, noble aspirations, and spiritual ideals. Undue aggressiveness on the part of either is sure to defeat this end, because love is not subject to demand, but must be won. The man who forces attentions upon a woman, even though she be his wife, quickly turns affection into disgust and love into loathing. Nor should the woman who, as soon as the legal knot is tied, ceases to put forth an effort to retain the love and admiration of her husband, expect to arouse in him those higher feelings and emotions that give to marriage its constructive power. Love thrives upon kindness and tender consideration. Little attentions, thoughtfulness for the welfare of the other, and sympathetic understanding, tend to sustain the warmth of affection between man and wife. Unless the desire for marriage is mutual there is no fusion of the magnetic forces, and the energies set in motion by one, meeting with no energies of opposite polarity with which to blend, act as unbalanced forces that set up discords within the astral constitution. But when desires are mutual, and the energies aroused are of approximately equal intensity, finding complete expression by each, there is a fusion of forces that sets up harmonies within the astral constitution, and these have great constructive power. Perhaps it should be emphasized, as the symbolism indicates such emphasis, that both should find complete expression if the energies set in motion are to conduce to health, happiness, and attainment. But such emphasis may be found in much detail in the works on psychoanalysis in which the pathological condition that may arise from such lack of expression is termed the incompletion complex. The advantage of marriage, from a purely physical standpoint, may also be left to the vital statisticians; who show that spinsters are much more subject to disease than married women, and that bachelors are markedly less long lived than married men.

That magnetic forces, then, may act constructively, and not destructively, it is necessary that there should be kindred feelings which establish a rapport between husband and wife. Through this rapport there is an exchange of energies, and a complete blend that causes the forces to act, not divergently, but in unison. This principle—that there must be unity of desires, unity of thought, and unity of emotions—according to Ancient Masonry, is important not alone on the physical plane of endeavor, but also on the plane of purely mental union and the plane of purely spiritual marriage. Aside from this unity, the grade of feeling aroused is the important thing. Like attracts like. If thoughts are high, if the heart is filled with pure love and sacred devotion, if the soul outpours in tender blessings, invisible energies are attracted of like quality. They are attracted at such times even more readily than at any other; because when the soul is aroused to great intensity it contacts more fully the inner worlds. The intensity that has the power to contact the astral and draw a soul and provide for its incarnation is an intensity that at the time places the person directly in touch with astral forces. If the thoughts be evil, evil energies are attracted; but if the thoughts be noble, and the aspirations lofty, the higher spheres are contacted and the energies attracted are spiritually constructive.

Jachin and Boaz are United by Electromagnetic Boundary-Line Energy —The two pillars, Jachin and Boaz, one at the right and the other at the left of the great Eastern Gateway, divide the zodiac, even as the earth is divided into two polarities. Extending from one polarity on the earth to the other are lines of force, constituting a magnetic field, which exerts the commonly observed influence upon the needle of a compass. Likewise between Jachin and Boaz, when they are considered as the inner plane and the outer plane—as well as between man and woman—there are lines of force and exchanges of energy. And the character of these energies—their trend and rate of vibration—are pronouncedly influenced by the relations between husband and wife, as set forth to the candidate in the symbolism of his FIRST STEP TOWARD THE LIGHT. Whether or not Einstein’s General Theory of Relativity is correct in other particulars need not here concern us. But according to that theory, and according to theories of other scientists, the ordinary ideas about time, space and gravitation are applicable to things which move with the more commonly observed velocities; but when the velocity of light is approached, the classical laws of gravitation no longer apply, space no longer has the relations commonly assigned to it, and time slows down.

In reference to time having different characteristics on the inner plane (the structure and vibrations of which are fully explained in Course 1, Laws of Occultism), on April 25 of this year (1938) experiments were described to the National Academy of Science at Washington, which are supposed to prove the reality of the ether (which we term the BOUNDARY-LINE SUBSTANCE) and to verify the assumption of Einstein’s Theory of Relativity that time slows down as high velocities are acquired. The experiments were conducted by Dr. Herbert E. Ives. To quote from the report: The newest (experiment), concerning one of the great mysteries of science, involved timing events in a vacuum tube. It showed that a moving clock keeps slower time than one standing still. It gave an inkling to the nature of ‘ether’ as probably a sea of energy, stationary and filling all known space. In considering the realms of Jachin and Boaz it should be kept in mind that time relations, conditions affecting space, and the influence of gravitation which so commonly limit activity on the outer plane of Boaz, do not thus limit activity and the range of perception and consciousness on the inner plane of Jachin; and that the only communication which can be established between the two planes is through utilizing the BOUNDARY-LINE ENERGY which has a velocity similar to that of light. As the soul of man is an organization on the inner plane, while man is on the earth he can affect it in any way only through utilizing the boundary-line energy. This boundary-line energy is generated by the cells of the physical body. These constitute miniature electric batteries, of which the nerve cells are most potent. It is utilized as the nerve currents which direct the physical activity, and as the energy which enables all types of objective thinking. Through this boundary-line energy thought and states of consciousness experienced on the physical plane build the structure of the soul on the inner plane. Emotion of any kind is due to the presence of an unusual amount of this boundary-line electrical energy in the nervous system. It is this excess of boundary-line energy which enables certain experiences of life so powerfully to impress themselves upon the unconscious mind (which occupies the inner plane) that they form complexes, fixations, or other mental difficulties. And it is through an excess of this boundary-line energy that the inner plane is consciously contacted either negatively or positively; negatively if the potential is low, and positively if the potential is high and thus subject to the individual’s control. As in affectional relations of any type there is also generated an excess of this boundary-line energy, the thoughts and emotions then present in the mind, or during the period in which electromagnetic forces are present in unusual volume, have a tremendous power to cross from the plane of Boaz to the plane of Jachin and do work there. That is, they then, because of the volume of boundary-line energy available for their use, become powerful agents to build or destroy.

They enable the level of the astral plane to be contacted which corresponds to the thoughts with which they are charged at the time. And not only does this enable the intelligence of this level to be contacted, but there is indrawn, to feed the soul, substance of that vibratory level.

Nutrition on the Inner Plane —On the physical plane we partake of food by eating. About 72 percent of all protoplasm, however, is oxygen, a large portion of which is partaken of through breathing. We partake of food through breathing quite as truly as through eating; and as a relative measure of the importance of the two methods of food gaining it is known that we can go without eating or drinking considerable time, but can only survive a short time without breathing. On the higher astral, and on the spiritual plane, man no longer must eat organic substance to live, he no longer eats his fellows—for even plants are his lowly kin. In these higher realms he is nourished entirely through a process similar to breathing. Furthermore, even while yet occupying a physical body, his astral body to some extent, and his spiritual body entirely, is nourished by a process similar to breathing. Every mental state adds its energies to the astral body. Every mental state also has an attractive power. Deep thought, or depressive thoughts, cause a person on the physical plane markedly to lessen his breathing. Surprise, good news, or excitement causes a person to take a deep breath, or to breathe deeply. Acting on principles not dissimilar, every emotion, every mental state, affects the breathing on the inner plane. It affects it not merely as to quantity, but also as to quality. The refinement of the substance built into the astral body depends upon the refinement of the thoughts and feelings. And it is only when the feelings and emotions are up to a certain refinement that they can influence spiritual substance in any way. But if the emotions are intense, and at the same time lofty, tender, and unselfish, as they are when true refined love is in the ascendant, they cause a respiration of spiritual substance. They contact this inner plane and draw to the spiritual body spiritual nourishment which builds up and strengthens it. Lofty, noble, tender, aspiring emotions build up the spiritual form by supplying it with spiritual food. Possessing an understanding of the mysteries of generation, and keeping his desires under the control of a resolute will, the next step of the candidate symbolizes wedlock. It is made before the altar, to indicate that of all the acts possible to man, this is the most holy, sacred, and ennobling, when actuated by love, and its inner laws are obeyed. It is then that the inner spaces open and the germs of divine power are contacted. This is the mystery of the Holy Shekinah, so carefully guarded by the Jewish Kabalists. The candidate steps off with his right foot, and kneels on his left knee, the knees forming right angles. This position gives the appearance of a hollow square, or room, above which the body is virtually perpendicular. He then places his left hand, palm up, under the Holy Bible, and his right hand on the compass and square that are on the Bible. In this position he is required to take the oath.

The Bible is the “Oral Law,” the compass and square symbolize the “Written Law,” and the position of his hands symbolize union. His attitude before the altar signifies his willingness to sacrifice his lower nature to the higher self. Symbolically, he thus swears strictly to obey both the spiritual laws and the physical laws of generation; and in token of his sincerity he is required to kiss the book twice. As the result of obedience to these laws, and the realization of the higher love, his soul aspires to wisdom and awakens to a knowledge of higher truths. This aspiration and knowledge draw to him those who are able further to enlighten him. To indicate this, the brethren clap their hands and stamp their feet on the floor, whereupon the bandage drops from his eyes. The clapping of hands signifies the work of those who strive to spread the light, the stamping of feet signifies their understanding, and the bandage dropping from the eyes indicates the illumination that results from noble sentiments inspired by pure love. When love has removed the scales from his eyes the candidate perceives Three Great Lights which are revealed by Three Lesser Lights. The Three Great Lights of Masonry, so the Master explains to him, are the Holy Bible, the Square, and the Compass. The Bible, or Oral Law, contains in its symbolism the knowledge gained by investigating nature’s laws in the remote past. The Compass and Square, or written Law, represent the actual forces of nature. The square relates to the physical world, to the realm of effects, and the compass relates to the inner planes, the realm of causes. Together they embrace all natural law, and exemplify the Hermetic Axiom: “As it is above, so it is below.” The Three Lesser Lights of Masonry are three burning tapers placed on candlesticks, standing in a triangular group. They typify man’s reason, his physical senses, and his psychic senses. Man perceives with his physical senses the physical universe. With his psychic senses he perceives the inner worlds. With his reason he gathers together the separate strands of experience, outer and inner, and thus gains knowledge of both exoteric and esoteric law. He can both read the records left in books by men, and read the records left in the astral world, as well as make independent investigation. In the universal temple the three greater lights are the Sun, Moon, and Venus; and the three lesser lights are their corresponding qualities of Life, Light, and Love, that give purpose to existence, serve as beacons to light the pilgrim on his lonely way, and beckon him encouragingly to struggle ever upward. The grip of an E.A. Mason is a pressure of the thumb at the base of the other’s index finger. In palmistry the thumb denotes power of will. The base of the first finger is ruled by the planet Jupiter, as are also the phrenological faculties of veneration, benevolence, hope, spirituality, and those impulses that spring from generosity and the feeling of good fellowship. When, then, the Master says, “I now present you my right hand in token of friendship and brotherly love,” he indicates the paramount importance of unselfishness and good will in spiritual attainment. The grip symbolizes the will to be kind and benevolent. Its name is Boaz, and in naming it the word is halved, the candidate saying the letters “B-O,” and the Master saying, “A-Z.”

Boaz is the left hand pillar of the porch of Solomon’s Temple. In the cosmic lodge it typifies the southern half of the ecliptic; for when the sun enters this half the nights are longer than the days and winter gains victory over summer. In humanity, Boaz represents the formative powers of woman; in the individual man it represents his left side and his negative attributes. Even as man and woman each contain within themselves both positive and negative qualities, so each half of the ecliptic contains a positive and a negative season, the two being divided by the solstice. Thus the signs Libra, Scorpio, and Sagittarius, belong to B-O, and Capricorn, Aquarius, and Pisces, to A-Z.

Around the Zodiac Through Boaz and Jachin —Now as the sun, typifying the soul, reaches the sixth sign, which is an earthy sign, or six pots of stone, it turns, by means of the vineyard, water into wine. Wine is symbolic of the creative energy of the Lamb, but as the sun is in the sign of the Virgin and at the commencement of the feminine season, it here must symbolize the creative function particularly of woman. The cross upon which the sun is crucified is that where summer and winter meet, the cross of Libra where the sun crosses the celestial equator. By this crucifixion the sun is drawn down into the signs of winter, even as the soul is drawn from a spiritual state into matter, thus entering the region of Boaz. Consequently, the wine pressed in autumn from the grape, and the blood flowing from wounds of a crucified sun as his forces wane, both express the redemptive power of woman’s creative periods which make possible the weaving of a material garment, or shroud, for the incarnating soul. The sun reaches its lowest point, or place of the soul’s birth into matter, at the time it enters the earthy sign Capricorn, thus being born in the manger of the goat. Capricorn is ruled by the planet Saturn, therefore, he is persecuted by the ruler of the country, by Herod. Egypt is the land of darkness and privation, and this is the time of year marked by dearth and famine, hence the sun flees into Egypt. Nevertheless, the twelfth day after birth at Christmas, the sun may be perceived to be gaining in power. This twelfth day is called the Epiphany, meaning appearance; and so we learn that the Christos, when twelve years old, put in an appearance at the temple and manifested his true character. During the remainder of his youth, due to the clouds that obscure the sky at this time of year, although gradually conquering this region of sin as he moves northward, he is lost to view. By the Hermetic System of Astrology, one day’s movement in the sky measures out the influence for one year in the life of man. The sun’s movement through the 30 degrees of Capricorn equals thirty years of life—thirty years of age before it enters the sign of the Man, Aquarius. From the urn of Aquarius flow forth the baptismal rains of winter that melt the snow and ice and purify the earth; and as soon as the sun is thirty degrees of age, the baptism takes place. Furthermore, as soon as he has left

the sign of Satan behind him—the sign Capricorn—we find him tempted, but saying; “Get thee behind me Satan.” In Aquarius, the sign of wisdom, of knowledge of good and evil, his true work begins. The emotions—shown by the water from the Aquarian urn—lifts his soul to a spiritual baptism, and the Holy Ghost descends in the form of a dove, sacred to Venus the planet of love, and lights upon him. As the result of wisdom and inspiration, intuition and reason, the personal love engendered in Aquarius expands as the sun moves northward toward the region of Jachin, or spirit, until it becomes the teaching of brotherly love, or love for all mankind, the utopian ideal of the sign Pisces. From this sign of the fish, then, he draws his disciples to become anglers of men. After delivering to the world his spiritual message, as indicated by light predominating over darkness, the days being longer than the nights while the sun is in the northern half of the zodiac, the sun again approaches the autumnal cross to enter Boaz. Judas is there, represented by the sign of death, Scorpio, thirty degrees—thirty pieces of silver—from the cross of Libra. After the crucifixion the sun descends into the tomb of Capricorn, the lowest point in its cycle, where it enters this earthy sign. At this point, which is the winter solstice, the sun in so far as north and south movement is concerned apparently is stationary. But after three days in the tomb, the stone is rolled away by the angel of the Lord—the angle of the Law—in this case the southern angle of the ecliptic. His ascension into the spiritual region of Jachin, into the summer zodiacal signs, takes place on Easter, which is the first Sunday after the First Full Moon after the sun crosses the vernal equinox. Man immersed in frigid materialism has as little genial warmth as the sun after it dies on the autumnal cross. To be rejuvenated he must experience a higher love, a higher union, even as the sun is resurrected and rejuvenated on the rosy cross of the vernal equinox. Union, like that of the autumnal equinox, may result in death and destruction, the icy selfishness of winter; or, like that of the vernal cross, bring warmth, affection, and the blush of dawn of a new era. The sun, resurrected by the virile powers of the Lamb, or Aries, typifies the soul drawn by pure affections from material winter into Jachin, the realm of spirituality. The true ascension does not take place in the case of the sun, however, without the assistance of the moon, for Easter depends upon Full Moon. Likewise, the noblest efforts and highest ideals of man depend upon the refining influence of woman, and he ascends into the truly spiritual realms only with her co-operation. As to the word Boaz, we find in the tarot that the letter “B” is “The Gate to the Sanctuary,” and the letter “O” is “The Lightning Struck Tower.” The former pictures a woman at the gate to the holy of holies, and the latter indicates the destructive use of the creative forces. The letter “A” is “The Magus,” typical of intelligence and will; and the letter “Z” is “The Chariot of Triumph,” illustrating victory over temptation and sovereignty of mind over matter.

The letters thus represent the progress of the sun through the negative half of the year, first descending into darkness, and later ascending in triumph over it. They also sign-board the way by which the discerning may triumph over physical limitations and reach spiritual illumination.

Significance of the Lamb-Skin Apron —The candidate is told that the lamb-skin apron has been worn by the great men of earth; and as typifying the virility that must sustain all worthy effort this is undoubtedly true. It is said to be more ancient than the Golden Fleece or the Roman Eagle, and more honorable than the Star and Garter. The Golden Fleece is symbol of the sun’s virile powers in the sign of the Ram. The Roman Eagle is symbol of the sun’s fruitfulness in the sign Scorpio; for the eagle is one symbol used for this zodiacal sign of sex. The five-pointed star typifies intelligent man. The garter, upon which the Star and Garter order is founded, was originally a girder used by women at their creative periods. The order thus honors woman’s power to mold the destiny of the human race, and consecrates itself to use its creative energies intelligently. The shape of the apron is a square surmounted by a triangle. The lower portion is the passive square, Boaz, typifying the four elemental realms, the four lower sections of man’s constitution, the formative powers of woman, and matter as distinct from spirit. The trine above, with its point tapering toward heaven, symbolizes the active Jachin, typical of the higher trinity of man’s constitution, the creative attribute of man, spirit as distinct from matter, and the divine fire of heaven. The strings of the apron tied about the candidate’s waist, the region ruled by the sign Libra; corresponding to the autumnal cross, divides his body into two halves as the zodiac is divided by the equinoctial colure. The portion of the body below the waist is ruled by those signs in which the sun is found in winter. The body also naturally is divided into right and left halves, this dividing line corresponding to the solstitial colure, which divides both Jachin and Boaz into positive and negative portions. The apron strings crossing this vertical division divide the body into four sections. The candidate thus accurately represents the universe above divided into the four quadrants that give rise to the four seasons. The apron, a trine above and a square below, or a full complement of seven, symbolizes the seven planets which move ceaselessly through the four quadrants of heaven. The point of the apron, representing the sun, is worn exactly over the solar, or sun, plexus. In this degree, typical of the material plane of effort, the square only covers the region of Scorpio. This indicates that the creative energy is expended on the physical plane. The rapport between body, soul, and spirit, therefore, is imperfect, and the higher trinity of man’s constitution has but little influence over the lower quaternary. The raising of the creative forces to a higher plane of expression, the process of

regeneration, is indicated by turning up one corner of the apron. To indicate that the forces have been so completely spiritualized that the lower quaternary is completely controlled and directed by the higher trinity, the flap of the apron is permitted to fall down over the square. This signifies that the ego manifests completely through the body.

The Candidate Tries to Borrow Money —In concluding the initiation the candidate is asked for a piece of money, or for something metallic. As he has nothing of the kind with him he tries, but in vain, to borrow. Money represents value, but to the soul the thing of value is wisdom. Knowledge is earned through experience. Man is born into the world in ignorance, and by his own efforts he must earn wisdom. He cannot borrow wisdom from another nor can another learn his lessons for him. Experiences on the physical plane are of various kinds, and even as metal is of more value than common earth, so are certain experiences, symbolized by metal, of higher quality and greater value than others. These finer experiences, though still of the physical plane, are not to be slighted, for they are necessary steps in progression. By the same symbol is also conveyed the information that knowledge of the higher mysteries can never be purchased for material considerations. The candidate’s effort to purchase his way into initiation fails, as it must always fail; for the real truths of nature are revealed only to the worthy, and without price. “Knock and it will be opened unto you.”

Fellowcraft

Chapter 6 Fellowcraft HE RITUAL of Freemasonry is a symbolic exposition of man’s functions and possibilities. It illustrates the correspondence between the macrocosm and the microcosm at the important points in the soul’s cyclic journey, and thus serves as a road map to spiritual attainment. We find, therefore, that the Entered Apprentice degree treats of man on the physical plane. The Master Mason’s degree treats of man on the spiritual plane of existence. And the Fellowcraft degree, which we are now considering, treats of man in association with the astral plane. Now upon the physical plane man has a seven-fold constitution. But at the death of the physical body both the physical form and the etheric body are lost. Physical substance and etheric substance, as most physicists now agree due to experiments conducted in the effort to prove or disprove Einstein’s Theory of Relativity, cannot have a velocity greater than that of light, which in a vacuum is 186,271 miles per second. And astral substance cannot have a velocity less than that of light. That is, velocities in the ether approximating that of light are the Boundary-Line between the two planes of existence. And as the physical body and the etheric body cannot exist on the astral plane, which is the region where the soul functions immediately after death until it has evolved sufficiently to pass to the spiritual plane, man on the astral plane has a five-fold constitution. Those parts of man corresponding to the Treasurer and the Secretary, even when man functions voluntarily on the astral plane before death, are left behind. Consequently we find that a lodge of Fellowcraft Masons may be opened by five officers; a Master, two Wardens, and two Deacons. And, instead of being a ground plan of King Solomon’s Temple, the F.C. lodgeroom is said to represent a middle chamber of the temple; that is, it corresponds to the middle, or astral plane. The password of the Fellowcraft degree is Shibboleth. This word means plenty, and refers to the abundance and high vibratory rate of etheric energy generated in the human nervous system by those striving to attain regeneration. This super-vitalization is a great aid to one who desires to pass from the physical body and travel consciously on the astral plane without a break in consciousness. In fact, so essential was it considered by the Ancient Masons that no one is permitted to remain

in the F.C. lodge who has not, in some measure, accomplished this; that is, who has not the proper password. To state it plainly, generation in the physical sense pertains solely to the physical plane, and when man reaches the astral, either through the avenue of death, or through voluntary sojourn while yet possessing a physical body, marriage becomes a higher, yet less specialized, fusion. The Masonic ritual states that this pass was instituted in remembrance of a quarrel between a Jewish judge and the Ephraimites, that resulted in a battle. The Ephraimites were routed, and guards were placed along the River Jordan that they might not pass. All passing the river were required to pronounce the name Shibboleth. The Ephraimites, being of another tribe, were unable to pronounce it thus, saying Sibboleth, which revealed their identity, and they were slain to the number of forty and two thousand. According to the Hermetic System of Names and Numbers (see Course 6, The Sacred Tarot), the fifth Hebrew letter, which was omitted from the password by the Ephraimites, denotes the feminine principle in nature, and applied to humanity it denotes woman. Its omission from the word signifying the process of regeneration typifies those who attempt regeneration while living lives that are isolated from the opposite sex. Let no one think that the Ancient Masons taught there is any danger in a chaste life. Chastity, under normal circumstances is quite consonant with physical health and physical balance; for nature has adequately provided for such a contingency. In fact, when nature is not violently tampered with she usually keeps her children from disaster. But there are those who make great virtue of the celibate life. Numerous sects today quote scriptural passages to prove that wonderful advantages result from sex repression, in spite of the very obvious circumstance that those making such claims, as well as their followers, have not made any great attainment, and usually have the psychic faculties opened in a way that gives erroneous visions and distorted notions. One of the favorite quotations is from I John; 4;9: “Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God.” A reading of the passage in the Bible preceding this one shows that the seed referred to is the seed of righteousness implanted by the Son of God. But this, and other passages, are misconstrued to mean that in some way man is greatly benefited and spiritualized by never losing his physical seed. There is undoubtedly a great amount of nonsense afloat in regard to this. Among other things, it is quite commonly taught that the seed is reabsorbed into the blood stream and thus confers magnetic strength and psychic power. Yet a fuller knowledge of the nature of the seed indicates that such absorption does not take place, and that if it did it would be a detriment to the physical body. The spermatozoon, which is the male seed, for instance, is to all intents and purposes a flagellate cell. That is, it is an independent one-celled organism provided with a

whip-like tail by which it lashes itself through whatever fluid it is in. If such a cell should enter the blood stream it would be, while it still lived, a parasite; as much a parasite as the protozoon microbes—certain ones of which cause malaria and sleeping sickness—which it greatly resembles. It is very doubtful, however, that the seed does thus enter the blood. At least it does not unless forcibly retained; for nature has her safety valves, and under normal conditions the seed when so abundant as to cause danger passes from the body with other secretions. It is quite likely that the basis of this notion lies in a misunderstanding. For the glands associated with the seed, the gonads, have been found by physiologists to be the most important of all agents for restoring youthfulness and vigor of body and mind. Gland transplantation, in many cases, has produced marvelous results in this respect. Both old men and old women have been restored, at least for a time, to youth, vigor, and the functions of earlier life. But this regenerating substance is the endocrine secretion—which enters the blood stream under any sexual excitement, and does not pass from the body in sexual union—and not the seed. Therefore, let those who wish to retain youth and vigor study how to keep their various glands, particularly the gonads, from wearing out; and how to keep these glands vigorous and healthful, and they will be on the way to an actual accomplishment of that which some imagine may be attained through mere retention of the physical seed. The teachings of the Ancient Masons, while making no mention of endocrine glands, are such as to indicate that they had studied and mastered methods of preserving and strengthening these glands, and thus not only lived in full vigor to a greater age than people live today, but also arrived at a much greater spiritual power.

Forced Celibacy —Before turning from the subject of forced celibacy still another fallacy should be mentioned. It is often stated that because the sex fluids contain the very quintessence of life that their loss results in great depletion, and that their retention leads to great vitality and power. Now there is no denying that excess in this direction is devitalizing. Nevertheless we must bear in mind that nature has provided for the expenditure of a normal amount of energy in reproduction. That is, a normal quantity of such fluids are manufactured by the body, and if not used in reproduction will find a way to leave the body. Also, man has normal muscular strength and normal mental strength.

It might be supposed that if man did not use up his muscular energy in exercise that he would retain his strength. But the facts are that if he fails to take the normal amount of physical exercise, not only his body weakens and his health fails, but his mental powers deteriorate also. And it might be thought that if man did not exercise his mind that it would be strong and vigorous; but lack of exercise weakens the mind. And as the sexual function is an essential portion of man’s constitution, we can hardly help drawing the conclusion that prohibiting sexual expression is bound to weaken the sexual nature and that this in turn will react upon the body and mind in a manner to lessen their vigor. This is not a brief in favor of indulgence. It is an attempt to explain the real nature of regeneration, in which physical union is no longer necessary, as taught by the Ancient Masons. But before being able to understand regeneration we must know something about generation. A whole school of psychoanalytic doctors have sprung into existence and have a widespread practice today, because they are able to correct and heal thousands of cases of serious maladies caused by repressed sex desires. Freudian literature is now known to almost everyone. And the first step in the treatment of those afflicted through repression is to get them to recognize that there is nothing ungodly in normal sexual desire and expression. There is, however, according to the teachings of the Ancient Masons, a higher expression of sex than the physical. Regeneration is the sublimation of desires into aspirations. Physical unions are no longer necessary because there is a higher, finer, magnetic union that satisfies. Desires are not repressed, they are transmuted. No effort is made to retain the sexual fluids, because, to a great extent the energy that previously was consumed in their manufacture now is used in the manufacture of etheric energy. In other words, instead of forcing a condition upon the physical, there is no longer a desire for physical expression because the energies are expressing themselves in a more refined manner. When the thoughts enthusiastically turn to a higher, better, more spiritual mode of expressing the love nature, there need be no concern about the physical; for the energies go where the thoughts are directed. Under such circumstances, the physical will take care of itself, and no attention need be given to it. In regeneration, as taught by the Ancient Masons, lust, passion, and carnal desire are entirely unknown, having been transmuted into a higher expression. Sexual union as commonly recognized has no existence, but has become blended gradually into a glorious, harmonious, transcendent, responsive reverberation of soul to soul. Man, as we know, has an etheric body, an astral body, and a spiritual body. Regenerate union may relate to any one, or to all three, of these finer bodies. It may be but the harmonious blending and mutual exchange of magnetism between husband and wife, an interchange of vital energy beneficial to health and accompanied by exalted feelings. It may mean the complete fusion of their astral bodies in a symphony of concord, strengthening their mental ability, and arousing their psychic perceptions. It may consist of a blending of their spiritual bodies that unless their spiritual

faculties are very acute they will fail to comprehend; a blend that is realized as a sense of sweet peace and moral uplift when they are in each other’s company. Or it may be all three of these. It is not, however, on any plane, a union of sexual organs; it is a complete blend. At least in so far as I am able to interpret it, this is the regeneration of Ancient Masonry. The Ephraimites, who are stated to be a stubborn, rebellious people, represent those who through asceticism crush out the finer qualities, and renounce association with, or thought of, the opposite sex. The Jordan is the boundary between the physical and the higher astral plane—the region of earth-bound spirits—which those who have crushed out the feminine part of themselves are unable to cross. The 42,000 who perished—4 plus 2 equal 6, and 6 represents forces in a state of unbalance—signify not only those unbalanced through asceticism, but because 6 is also the number of Venus, the love planet, it applies to those who are unwise in union. This unbalance of energy is the cause of immeasurable misery; for one of the psychological laws of great importance relating to physical and to higher unions alike, is that there must be a balance in intensity, and complete expression by both. Lack of complete expression by one results in the release of mental forces lacking in proper stability and equilibrium, and the one failing completely to express develops the symptoms well known to psychoanalysis as the incompletion complex, which may result in a variety of troubles. It would seem that the 42,000 who perished are mentioned as a warning that the best results, either on the physical or on higher planes, are obtained when there is complete co-operation.

The River Jordan Is the Dense Etheric-Astral Belt Separating the Physical from the Upper Astral —Velocities which are less than those approximating that of light belong to the physical plane. Velocities which are in excess of those approximating light belong to the astral plane. But the velocities of etheric substance, such as radiations, light and electromagnetic waves belong to a transition region. And energy from one plane (bank of the Jordan) can be transmitted to the other plane (other bank of the Jordan) only through first communicating its motions to this belt of etheric rates having approximately the velocity of light.

Vibrations of the ether may be of comparatively low-frequency or high-frequency. Vibrations of physical substance can be produced of far higher frequency than the lower frequencies of electromagnetic waves. Likewise, etheric vibrations can be produced which are far higher than the more commonly encountered astral frequencies (not to be confused with velocities). But most of the etheric frequencies set in motion by thoughts are on the animal level of existence, and thus communicate their energies to the level of the astral plane which contains animals, other intelligences, and discarnate human beings whose motives and feelings are those common to animals. Shrewdness, intelligence and knowledge, or lack of them, is no gauge of the vibratory level of a person or creature on earth, or of a person or creature in the astral realm. Some of the brainiest men of earth are the greatest scoundrels. And animals which have an intelligence no greater than limited instinct, survive on the astral plane after their physical deaths, and occupy the vibratory level corresponding to their feelings and motives. In other words, intelligent human beings dominated by the animal propensities, regardless of their cunning, may still be beasts of prey in their basic vibratory rate, and when they pass to the next life occupy a vibratory level on which beasts of prey also are to be encountered. Not that they necessarily associate with such beasts; but they and the beasts occupy the same stratum, even as men and beasts are both to be encountered on the earth. On earth the struggle for survival is so intense, that a large portion of the thoughts of men, and a large portion of their emotions and feelings, relate to the animal level of existence. Only a portion of the thoughts of humanity are accompanied by feelings of tenderness, are actuated by willing self-sacrifice for the welfare of another, are charged with noble sentiment, or lift the soul in aspiration, and thus set up etheric vibrations on a higher-than-animal level. And only etheric vibrations of a higher-than-animal level can impart their motions, and thus make the contact with, an astral level above that where animals and discarnate souls with animal-like propensities reside. Thus it is about the earth there is a dense belt of etheric energy the vibrations of which have been set in motion by the feelings of animals, and the thoughts and feelings of men when they were actuated by animal propensities. Most of these men have a far higher basic vibratory rate, and when they pass from earth life consequently will move to a much higher level. But their temporary bursts of passion, their momentary greeds, and their transitory periods of base selfishness, radiate etheric vibrations on a corresponding low vibratory level. And astral entities that permanently reside, due to their basic vibratory rates, on a similar vibratory level, find it easy to use the energies of this dense etheric belt to influence those still on earth who become negative.

As this Lower-Pluto astral realm, where motives are still those of the beasts, possesses velocities exceeding those of light; space, time and gravitation do not restrict as they do on earth. Consequently ESP (Extra Sensory Perception) can be exercised on this level. More spiritual types of information can be acquired only on more spiritual levels of the astral world. Yet information of value, especially that relating to the affairs of earth, can be acquired in the Lower-Pluto realm. However, this dense belt, where lower astral levels and the etheric energies derived from the animal thoughts of men and the emotions of animals so closely blend as to make it difficult to determine just where the astral begins and the ether leaves off, is a poor place to tarry. Many of the denizens of this River Jordan are dangerous. Consequently either in contacting the inner planes through EXTENSION OF CONSCIOUSNESS, or in ASTRAL TRAVEL, it is wise quickly to pass through this etheric-lower-astral belt. To do this, the etheric vibrations at the time must be of sufficient potential to carry the consciousness through to the astral plane, and of a vibratory frequency higher than this River Jordan Belt. One who has developed sufficient electrical potential and a high vibratory rate—can pronounce the password, Shibboleth—can pop through this belt so swiftly as not to notice it is there, just as one can turn the dial on a radio from one program, past a frequency over which one knows a disagreeable program is being broadcast, and to a desirable program with no perceptible interference.

Preparing the Candidate —In preparing the candidate for initiation into the Fellowcraft degree, all his clothing is removed except his shirt. This is symbolical of the astral raiment in which the soul functions after it leaves the physical body. He is then provided with a pair of woolen drawers, still typifying creative energy, but as they are no longer red they indicate that he has overcome and transmuted his purely animal and physical desires. Instead of his left breast being bare, his right is now bared, indicating that instead of selfish and physical desires and emotions he is actuated by unselfish aspirations. The right foot and right arm are bare, showing by the former that he has arrived at right understanding, and by the latter that his present work is largely upon the positive, or astral, plane. His left foot and left arm are yet clad, indicating that he is yet hampered both in understanding and in execution by physical requirements. And the right eye is blindfolded to signify that he is yet unable to perceive higher truths, while the left eye is uncovered to show that through experience he has learned properly to view the things of the physical world. The candidate approaches his new initiation by giving two knocks upon the door of the lodge, which signifies his intention to seek admittance to the second, or astral, plane. This rapping is called the Alarm, and arouses the brethren within. Such a neophyte attempting to enter the astral plane not only arouses those friendly to his visit, but also may arouse certain classes of astral beings who have a violent antipathy

to man. There is, therefore, cause for alarm, both to the neophyte and to his brethren and teachers on the inner plane, when he attempts first to enter voluntarily the astral realms. In addition to the positive electrical potential and high vibratory rate assured by the password, his only other sure protection is to possess a soul radiating unselfishness; one purified of sensuality and grossness. Against such a purified soul the fiends of hell may rage in vain. At this point he must give the password. This password, Shibboleth, indicates that he at least has made some progress in regeneration. He is then called upon to enter the lodge—the astral plane—in the name of the Lord (law). That is, he is asked to enter it in obedience to the various laws governing voluntary travel on the astral plane. As he enters the room the angle of a square is pressed against his naked right breast. The square is the symbol of physical union, and the right breast of spiritual aspirations. This signifies that the candidate at this stage, while aspiring to regeneration, has not yet discarded more physical union. He realizes that his physical organism has adapted itself to its present mode of life over a long period of habit forming, on his own part, and on the part of innumerable ancestors from whom his physical body is inherited. To suspend or suppress any natural function is a violent shock to the astral body that will usually react unfavorably on the physical body also. The animal soul is not to be destroyed, but transformed, and this is usually a gradual process of training. Eastern mystics say to kill out desire, but they really mean its transmutation, not its death. Desire is one of the finest steeds, but it is yet wild and unbroken. A horse can be killed with a knife. So may desire be slain with the will. A horse can be tethered, starved, and beaten. Desire can be treated likewise. It is true that an unbroken mount may unseat and if unchecked even destroy his rider. But if ridden with skill, curbed and guided, the rider will travel many, many times as far as a man without a mount. If the animal part of man is fought, starved, and otherwise mistreated, it will not have the strength to carry the soul to higher realms. But if treated kindly, yet firmly, its wildness will disappear, and it will become gentle. It will then be desire no longer, but aspiration, the trusty mount of the soul. Had desire been killed there would have been no aspiration, for they are one and the same in different stages of development. Entering the astral plane with the square against the right breast is quite different from entering the physical world with the point of the compass pressing against the left breast, as in the E.A. degree. The latter is called Torture; for it indicates that the physical desires, symbolized by the left breast, must be made subservient to the law of higher union, in order that birth on the physical plane may be accomplished under the best of circumstances.

Entering the Astral Plane —Entering the lodgeroom the Fellowcraft candidate is led twice around the room, indicating that he has evolved through one plane, the physical, and is now evolving on the next, or astral plane. He is then led first to the Junior Warden (spiritual body), then to the Senior Warden (divine soul), and finally to the Worshipful Master (ego). This is to indicate the members of the higher trinity of his constitution which influence his progress on the astral plane. While being conducted around the room, representing his astral evolution as mentioned, the Master reads the following passages, which consist of the seventh and eighth verses of the seventh chapter of Amos: “Thus he shewed me; and behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand. And the Lord said unto me, Amos, what seest thou? And I said a plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel. I will not again pass them by anymore.” The number 7—this is the seventh chapter of Amos—as applied to human life signifies the perfect nuptial union; and the number 8 signifies death. The word Lord, here, as elsewhere, is interpreted by initiates to mean Law. The wall, by its horizontal position, symbolizes the feminine principle. This principle is here signified to be a foundation and a protection. The plumbline, by its position, signifies the masculine principle. The hand signifies human work. That the Lord will not pass by them anymore, indicates that the law is changeless. Israel signifies a chosen people. Therefore, these verses as here applied may be interpreted as the changeless law that love lies at the foundation of all, and that those who are chosen to defy death work in accordance to this law. The candidate is next led to the west—the material plane—and instructed to approach the east, the place of light—the spiritual plane, by advancing upon two upright steps to the second step. The first step has been explained in the E.A. degree to symbolize the will to understand the mysteries of generation. The oblong square of that degree is made by the heel of the right foot being placed in the hollow of the left foot. This is the first step. The two steps are taken by stepping off first with the left foot and then with the right and bringing the heel of the left foot into the hollow of the right. On the astral the feminine, emotional, becomes the more positive in its effects. That is, woman more naturally acts from the subjective, or astral plane; and man more naturally from the physical. The left foot within the hollow of the right, then, indicates the will—shown by the standing position—to understand the mysteries of regeneration. The candidate now kneels on his right knee before the altar, making his left knee form a square. The left arm is held horizontal as far as the elbow, the forearm vertical to it making another square. The elbow also rests upon a square. He is required to take the oath of a F.C. Mason in this position. In this degree the right knee is suppliant, indicating the subservience of masculine forces to feminine upon the astral plane;

being the reverse of the symbol of the E.A. degree. The left arm forming the upper square denotes that the feminine, or subjective, forces are employed in execution upon the astral plane. The square supporting the arm that symbolizes execution imparts the information that its strength at this stage of initiation is sustained by physical co-operation. After the oath has been taken the Bible is kissed twice. This indicates willingness to abide by the laws of union on both planes as taught to him by his instructors. The moment of transition from the physical to the astral plane is signified by the bandage being lowered until it covers both eyes. This typifies the momentary unconsciousness that takes place as the astral body separates itself from the physical. The magnetic union that assists in generating the force necessary for this volitional transition is shown by the brethren forming on the square. They stretch forth their hands to assist the new brother, as a token of the service rendered by union, and also to represent the unseen helpers who respond to the devout aspirations of the worthy neophyte who obeys the law of progress. Then the Master says, “And God said, Let there be light, and there was light.” Whereupon the bandage is snatched from the candidate’s eyes and the brethren give the grand shock as in the E.A. degree, the meaning of which has previously been given. Thus is the soul in “search of more light” awakened to the new truths of a different plane of existence. The candidate’s attention is next called to the fact that in the E.A. degree, or on the physical plane, both points of the compass are beneath the square, while in the present degree one point of the compass is elevated above the square as they lie upon the altar. He is also informed that while he now possesses more light upon Masonry, he yet remains in darkness regarding one material point. This conveys the idea that he has partly removed the shackles of sense and seeming by obedience to the laws of both generation and regeneration, but has not yet entirely freed himself from material limitations. The one point of the compass beneath the square symbolizes that the higher laws of union are yet in a measure subservient to demands for physical expression. The one point of the compass above the square indicates that the neophyte has partially overcome the physical impulses and made them obedient to the laws of regenerate union. This is typical of the transitional stage between the purely physical life and the truly spiritual life. It represents a stage of growth in the candidate’s development, usually of long duration, in which the demands of both natures must be heeded, and physical requirements gradually eliminated by being transmuted into those spiritual. These symbols of the present state of his unfoldment are upon the altar, indicating that he should approach the mysteries of his creative nature in a reverent manner, and make them the altar of his most devout prayers and unselfish aspirations.

Strengthening the Rapport Between the Soul and the Ego —To represent the strengthening of the rapport between the soul and the ego, due to living a life of greater spirituality, the cable-tow in the F.C. degree is placed twice around the neck. This is the region ruled by the planet of love. No longer is the cable-tow passed under the arm as in the E.A. degree, and it is passed twice around instead of once. The higher love, and its importance in spiritual progress is thus emphasized.

Significance of Grips and Passwords —The sign of a F.C. Mason is made by taking hold of the left breast with the right hand as though to tear a piece out of it, then the hand is drawn with the fingers partly closed, quickly to the right and dropped to the side. The breast is the seat of emotion, and the right breast indicates the higher aspirations and longings. The left breast symbolizes the more physical emotions; and as the region of the heart, ruled by the sun, is also the center of vital life. The hand grasping the left breast as if to convey a portion of it to the right breast, signifies that the material emotions are to be transmuted into those more spiritual, and that the life is to be transferred to a higher plane. The hand dropping perpendicular at the side indicates that the creative life is to be raised to the region of the breast. In the E.A. degree the sign is made from the pharyngeal plexus, the seat of amative desires, the region ruled by Venus; and the hands are open to indicate repulsion. In the F.C. degree, however, the sign is made at the cardiacal plexus, the seat of emotion; and the hand is partly closed, indicating an attractive force that binds man and woman more securely together. It is thus representative of the attraction between man and woman resulting from congeniality in temperament and the harmonies aroused through sympathetic emotional response, rather than the attraction of a more physical nature. In giving the due-guard the left arm is raised until that part between the shoulder and the elbow is horizontal, and the forearm is vertical to it. It symbolizes the union of husband and wife upon the astral plane. The horizontal part typifies woman, the vertical represents man; and the elevated position indicates them on a plane above the physical. It being the left arm indicates it is the negative, or astral plane. The sign and due-guard are given together to symbolize that the raising of the energies from the plane of generation to the plane of regeneration results in union in the astral realm.

The name of the pass-grip of a F.C. Mason is Shibboleth. It is given in the following manner: The right hands are clasped as in shaking hands, and each presses his thumb between the base of the first and second fingers of the other’s hand. The thumb in palmistry denotes will. The first finger is ruled by Jupiter, and governs the feeling of fellowship. The second finger is ruled by Saturn, and has dominion over labor and secrecy. In giving this grip the Master says, “I now present you with my right hand in token of brotherly love and confidence.” The pressure of the will finger is made between the finger of brotherly love and the finger of caution, thus denoting the will to be both benevolent and silent. The real grip of a F.C. Mason is made in shaking hands by pressing the thumb on the base of the second finger where it joins the hand. The thumb is crooked in such a manner as to stick the nail into the joint of the other. As the second finger is the Saturn finger, the grip signifies; the will to labor diligently and in silence. The pressure of the thumb nail is symbolical of the painfulness of the endeavors that lead to any worthwhile realization. “Sloth is the eighth deadly sin,” and the Masons of all ages have realized the paramount value of work; and as their ideas often differed widely from those held by a reigning authority who had power to deprive them of life and liberty, discretion imposed silence. The name of the grip is Jachin. Jachin is the right pillar of Solomon’s Temple, and in the cosmic lodge signifies the Northern half of the ecliptic. While the sun passes through this half of its annual cycle the days are longer than the nights, producing the genial warmth of summer. In humanity Jachin represents the virile powers of man, and in the individual the positive and executive attributes. Its more specific significance is phallic, typifying the creative principle. As every plane of existence is negative to the plane interior to it, the physical world being moulded by the astral, the astral may be termed the world of Jachin, that is, the world of creative action. When the grip has been given, the Worshipful Master says, “Arise, brother Jachin, from a square to a perpendicular; go and salute the Junior and the Senior Wardens, and convince them you have been regularly passed into the degree of Fellowcraft.” This speech intimates both the method of transit, and the passage, from the physical plane, Boaz, to the astral plane, Jachin. From the square, or co-operation, by which the force is generated, to the perpendicular, or attribute by which it is positively directed, the neophyte ascends to the astral, or region of Jachin. This brings him more closely in touch with his spiritual body and divine soul, which are symbolized by the two wardens. The candidate is told that at the building of Solomon’s Temple the workmen were distinguished by the manner in which they wore their aprons. Then an apron is tied on him in a fashion to denote that he belongs to the F.C. degree. The significance and correspondence of the apron were given in chapter 5. It is tied on in the same manner in the F.C. degree as in the E.A. degree, except that one corner is turned up and tucked under the apron strings. As the square covering the Libra-Scorpio region typifies

their purely physical functions, a portion of this square being raised in the form of a triangle indicates a partial transmutation has taken place. It thus symbolizes that to enter the F.C. degree it is assumed that a portion of the physical energies have been transmuted into etheric energies of such refinement that they are potent to affect results on the astral plane. The Master then says, “As you are now dressed, it is necessary you should have the tools to work with.” Thereupon, the candidate is presented with a plumb, a square, and a level. The significance of these tools has been previously explained, and it only remains to be added that they are here presented to the F.C. in exemplification of the Hermetic Axiom: “As it is below, so it is above, as on the earth, so in the sky;” indicating that progress on the astral is made by methods analogous to those employed on the physical plane. Thus at death man passes to the astral plane, permanently leaving behind him the physical body and the etheric body, which correspond to the planets Saturn and Jupiter, and in the lodge to the Treasurer and Secretary. The physical body and etheric body then gradually disintegrate, and man functions on the astral plane with a five-fold constitution. I have already mentioned two dangerous extremes that the Ancient Masons warn against: forced celibacy in the hope of gaining selfish ends, and sex practices for selfish aims. Either extreme, according to these Ancient Masonic teachings, is dangerous; and as bearing this out, we find that practically all the mystical manias of history have arisen among forced celibates, or were accompanied by orgies of licentiousness. Where love and marriage are given their rightful place there is little danger of fanaticism.

Jewels and Check-Words —Therefore, to admonish the neophyte not to jump to hasty conclusions in regard to these and other matters, the Entered Apprentice was given three jewels: A listening ear, a silent tongue, and a faithful heart. The listening ear indicates that strict attention should be paid to all instructions from within as well as to those from without. The silent tongue signifies that the voice of the silence may be heard only when external thoughts and sensations are inhibited. The faithful heart reveals that there should be strict obedience to the mandates received from within, and perseverance and discipline in its execution.

These three jewels have correspondences above and below. Thus in natal astrology an individual’s mental capacity is gauged by the moon; and the moon also rules the quality of receptivity, which is symbolized by the listening ear. It corresponds to the divine soul, from whence proceeds the voice of the silence. In natal astrology the mental expression, the inactivity of which is symbolized by the silent tongue, is ruled by Mercury. Mercury rules speech, and corresponds to the spiritual body. The sun in natal astrology indicates the individuality, and rules the heart of man. It corresponds to the ego. True faith is from the inner recesses, and a faithful heart results when the actions are governed by the ego. The Entered Apprentice was also given two check-words and a new name. The first is called the Grand Master’s check-word. It is TRUTH. Thus before accepting any practice or accepting any doctrine, the Mason should exhaust every means to prove its verity. This check against error is as indispensable to the adept as to the acolyte, to the Grand Master as to the E.A. Hence it is called the Grand Master’s check-word. The second word is UNION. This emphasizes the importance of co-operation between husband and wife. Such intelligent co-operation is a check against fanaticism. The new name assigned the E.A. is CAUTION. Caution is most necessary; for impatience and hasty conclusions in regard to the use of the forces revealed by Masonic Symbolism is very dangerous. Strength lies in Union; but unwise union leads to disaster. To leave the physical and “travel in foreign countries” opens the door to knowledge, but to depart without due preparation may mean inability to return. Hence while the candidate still is concerned with the physical plane he is given the name Caution. In the Fellowcraft degree also, the candidate is given three precious jewels. They are Faith, Hope, and Charity. Faith to follow unhesitatingly the dictates of the inner voice. Hope to buoy up the soul during its period of anguish while in spiritual travail. Charity towards those who perceive not the light and struggle yet in outer darkness. When the F.C. has finished the first stage of his initiation, as outlined, he is led back to the outer room to be reinvested with his clothing, even as he returns to his physical raiment after his first pilgrimage into the spheres of the astral.

Lights, Points and Dedications —The ritual states that there are three lights in the lodge; one in the east, one in the west, and one in the south; but that being a true representation of King Solomon’s Temple there is none in the north. This means that the sun rises in the east, culminates in the south, and sets in the west; at which stations it can be plainly seen. But when it is at the nadir, or northern point, at midnight, it is hidden from view, and consequently no light is apparent in the north of the lodge.

It is asked to whom the Ancient Masons dedicated their lodges. The answer is given, “to King Solomon.” But Modern Masons dedicate their lodges to St. John the Baptist and to St. John the Evangel, “Because they were the two most eminent Christian patrons of Masonry, and since their time, in every well regulated and governed lodge, there has been a certain point within the circle, which circle is bounded on the east and west by two perpendicular parallel lines, representing the anniversary of John the Baptist and John the Evangelist, who were perfect parallels, as well in Masonry as in Christianity; on the vertex of which rests the Book of the Holy Scriptures supporting Jacob’s ladder, which is said to reach the watery clouds; and passing round the circle, we naturally touch on both these perpendicular parallel lines, as well as the Book of the Holy Scriptures; and while a Mason keeps himself thus circumscribed, he can not materially err.” Masonry applies the correspondences existing between the soul and the stars. In astrology the heavens are measured in three different planes. The Mundane Houses correspond to the physical realm, and to the E.A. degree of Masonry. The Zodiacal Signs correspond to the astral plane, and to the F.C. degree of Masonry. And the Constellations correspond to the spiritual world, for, like the Master Mason’s degree, their realm of influence pertains strictly to man’s spiritual nature. The point within the circle is the world upon which we live, which is bounded by the circle of the zodiac. The two parallel lines are formed by the solstitial colure, cutting the zodiacal circle at opposite points; one point being where the sun reaches its greatest northern declination, and the other point being where the sun reaches its greatest southern declination. When the sun is at either of these two points and rises or sets, these lines are east and west from the observer, and actually bound by lines running north and south, what may be seen of the zodiacal circle. The sun reaches one of these lines when it passes into the watery sign Cancer on the 22nd of June. That is, the Son of God is immersed in a watery sign on that day, and two days later, June 24th, is the day given by the Church to St. John the Baptist. Evangel, means to bring good news; and after the sun has gone to its extreme southern point, giving the least light and heat of any time in the year, it is certainly good news when he is observed to turn back to be resurrected from his wintry tomb. He reaches this latter line on December 23rd, and soon thereafter is seen moving north again, bringing the tidings of another period of warmth and growth. Therefore, even as the opposite point, where he first begins to submerge, was dedicated to St. John the Baptist, so this point, where he begins to emerge, is dedicated to St. John the Evangelist; and the day given to St. John the Evangelist by the Church is four days after this line is crossed, or the 27th of December.

These two points, because easily determined by observation, are important points in all Masonic reckoning, and are thus also the supports of the Oral Law which has its foundation in astro-traditions. Hence the Bible, symbol of the Oral Law, rests upon them. And above the Bible, reaching to the watery clouds is Jacob’s ladder. This ladder symbolizes the involutionary descent and evolutionary ascent of the soul, each rung being a form of life in which it lives, yet ever within the zodiacal circle and under the influence of planetary forces. The watery clouds above, that is, water and air, symbolize the emotions and aspirations that have led the soul upward on its toilsome ascent. The two lines where the solstitial colure cuts the ecliptic, are perpendicular to this zodiacal circle, and the sun cannot travel around the zodiac without touching both; nor can it do so without making an impress upon the Oral Law. Neither can man travel the orbit of his life without being influenced by the astrological energies bounded by these lines, nor without, if he is a Mason, coming in contact with the Oral Law as handed down by the Magi from the past. And he who can conform his efforts to the boundary of his possibilities as shown by the stars, and adapt his life to the Oral Law as handed down by the sages, will be as free from error and the chain of blind fatality, as it is possible for man to be. No truer guide exists than that circumscribed by the zodiac as mapped in the jeweled canopy of heaven. Ò

Lodge Emblems

Chapter 7 Lodge Emblems HE EMBLEMS of Masonry, no less than the pictured starry constellations, the designs of the tarot cards, and the allegorical stories of the world’s sacred books, bespeak an ancient language whose terms are intelligible to peoples widely separated both in space and time. It is the language of the unconscious mind, the language even to a small degree understood by the creatures of the wild as well as by man, the language which derives from common associations, and which, therefore, is the language of dreams. In this peculiar transmission of ideas it is assumed that people have had certain experiences in common, and that, therefore, the Law of Association will readily suggest to them the outstanding qualities of things seen or heard. It is assumed that people the world over who have had any experience with horses are familiar with the idea that horses commonly are used to carry riders to their destination. This association of ideas is then made use of to suggest by means of a horse that which carries man to his goal. Horses thus become the symbol of thoughts, and especially of thoughts which are expressed, and thus is derived part of the symbol of Sagittarius, which is natural ruler of the house of expressed thought in a chart of birth. That which is seen and experienced in dreams is not without significance. All of it—except that which consists of witnessing some actual event, past, present or future—is a portrayal to the consciousness in this language of symbolism, which derived its terms from Association of experiences and ideas, of something of significance to the mind of the individual. But the significance of the symbolism of dreams is far more complicated than the symbolism we here consider, not because the meaning of the symbols is more difficult to discern, but because in the dream state we are more or less conscious of the astral plane in which there are new properties present as if it embraced still another dimension.

In dreams, for instance, there are images derived from sensory stimuli, there are fantasy images induced by desire, and desire may cause condensation or expansion of the symbolism. On the astral plane, and in dreams, not only objects, but people’s thoughts may be seen as definite images. And occurrences that happen on various astral levels may be witnessed, as contrasted with events on a single level that may be witnessed on the earth. But this is only the beginning of the possible multitude of things that it is possible to see in sleep, or on the astral plane; for, due to the lack of restriction of time, space and gravitation, it is possible to witness one’s own past experiences and thoughts, and one’s probability line of future experiences and thoughts as if they were realities in the now, and to witness other people’s past experiences and thoughts, and their probability lines of future experiences and thoughts as if they were happening in the now. Thus the problem confronting us in discerning the significance of things seen in sleep or on the astral plane, is not so much that of interpreting the symbolism, as it is in untangling the past and future from the present, discriminating that which is merely a thought from that which represents an occurrence involving individuals, and in otherwise unscrambling images and impressions and giving each its proper place. The infant taken on a drive through a great city has the same difficulty. But with experience and training the infant grows to recognize the relative value and significance of its impressions. And man also, in due course of time if he trains himself diligently, can while still on the physical plane, learn properly to appraise what he sees in dreams, and what he sees without dreaming on the astral plane.

The Masonic Lodgeroom —It is said that the Masonic lodgeroom is as long as from east to west; as wide as from north to south; as high as from the surface of the earth to the highest heaven; and as deep as from the surface of the earth to the earth’s center. Only one thing has such dimensions. That thing is the universe as mapped by the Mundane Houses of a horoscope. Therefore, the lodgeroom is the universe considered from the point on the earth where the candidate stands (see Course 2, Astrological Signatures, Chapter 3). From east to west is considered the length, and north and south the width, because the planets in their orbits about this celestial lodge move fewer degrees north and south than they move east and west. The limit of their movement by declination—the north and south movement—is less than 60 degrees; but they move through the zodiac, and also by their diurnal travel about the earth from east to west, the entire circle of 360 degrees. The third dimension of a horoscope is always considered to reach from the center of the earth beneath the observer’s feet to the zenith directly over his head. From the standpoint of astrology it would be difficult to give a better definition of the dimensions of the stellar universe than this one formulated by the Ancient Masons.

The Three Pillars It is further asserted that there are three columns, or pillars, that support the lodge. These are the equinoctial colure, the solstitial colure, and the meridian. They are the support of the lodge because the lodge is the vault of heaven and all calculations relating to it are referred to one or more of these three lines, or pillars. Thus the celestial longitude of a stellar body is always calculated as so many degrees, or hours, from one end of the equinoctial colure, which is called the first point of Aries. Celestial latitude is reckoned as so many degrees north or south of the ecliptic; the ecliptic being a circle passing over both ends of the equinoctial colure, and also over both ends of the solstitial colure; the latter line, or pillar, being necessary to determine the plane of the ecliptic. Yet astronomical calculations to be of value on the earth must not stop with defining the position of a celestial body in terms of latitude and longitude, but must designate the position with reference to a given spot on the earth. This third necessary element is calculated from the third Masonic pillar, the meridian. Thus if we say a planet is 12 degrees of Sagittarius, has 3 degrees south latitude, and that 9 degrees of Sagittarius is on the meridian, its position is completely defined. Without these three elements precise definition of celestial positions is impossible. Therefore, the Meridian, the Solstitial Colure, and the Equinoctial Colure, are truly the supports of the celestial lodge. When the sun rests upon the equinoctial colure the days and nights are equal, masculine and feminine forces are united by the colure in equilibrium, as pictured in the zodiac by the Scales of Libra, the zodiacal sign of marriage. And because proper marriage is considered a constructive function, the Ancient Masons named the pillar Wisdom. When the sun rests upon the top, or northern end, of the solstitial colure, the days are longest and the masculine forces are dominant; when it rests upon the bottom, or southern end of the solstitial colure, the nights are longest and feminine forces are dominant. Because that man is strongest who is dominantly masculine, and that woman is strongest who is dominantly feminine, the Ancient Masons named this pillar Strength. When the sun rests upon the meridian it is noon and there is the maximum sunshine for that day. This light makes more plainly visible the innumerable beauties of nature. Because of this the Ancient Masons named this pillar Beauty. Furthermore, to make the identity of the lodge unmistakable, Masons assert that it has a clouded canopy, or starry decked heaven, where all good Masons hope to arrive.

The Northeast Corner —Any complete map of this lodgeroom divides it into the Mundane Houses commonly employed in erecting a birth-chart. Such a map, or birth-chart, has the directions well defined, each house ruling certain departments of life. The First House of the celestial map, the place where the sun is each day at dawn when it awakens the sleepy world into a fresh period of activity, in natal astrology rules birth. This house of birth is the northeast portion of the birth-chart. Therefore, in absolute conformity to astrological correspondences, when the candidate for the E.A. degree, that is, the candidate for initiation on the physical plane, has been reinvested with his clothing he is placed in the northeast corner of the lodgeroom and caused to stand upright like a man. He represents the soul that has evolved far enough to be born into human form. He also, by his position in the house of birth, indicates that through the knowledge imparted to him in initiation, he has been reborn and is now ready to commence a new life. Even as the sun after its daily birth ascends to a vertical position, so does the candidate stand upright like a man, by his position indicating the will to strive for higher things. Not only is the First House, or northeast corner, of a celestial chart, the house of birth of man, but it marks the birth, or commencement, of each new enterprise. This explains why, “The first stone in every Masonic edifice is, or ought to be, placed at the northeast corner, that being the place where an E.A. Mason receives his first instructions to build his future Masonic edifice upon.”

No Metal Tool Was Heard —In the building of the original Masonic edifice, Solomon’s Temple, the sound of ax, hammer, or other tool of metal, was not heard: “All the stones were hewed, squared, and numbered in the quarries where they were raised; all the timbers felled and prepared in the forests of Lebanon, and carried down to Joppa on floats, and taken thence up to Jerusalem, and set up with wooden malls, prepared for that purpose; which, when complete, every part thereof fitted with the exact nicety, that it had more resemblance of the handiworkmanship of the Supreme Architect of the universe, than of human hands.”

Because inorganic substances possess the lowest degree of life expressed on the earth they symbolize human experiences that are viewed solely from the standpoint of material loss or gain. But organic substances, possessing a higher degree of life, and a more complex organization, symbolize human experiences that are viewed from the standpoint of spiritual alchemy, from the standpoint of their effect upon character. Tools composed of inorganic substance, then, represent such mental activities as are concerned with the physical welfare; and an edifice built with metallic tools signifies an environment that has been constructed through selfish ambition. Such an edifice is bound, sooner or later, to fall into decay. But the temple built upon true spiritual principles, built upon a recognition that the important function of each experience is its effect upon the character, does not decay; but becomes a glorious and permanent habitation for the immortal soul. Nor is this entirely figurative; for it is the attitude toward events, and the motive behind actions, that determine whether states of consciousness are evolved of sufficient intensity, and of such polarity that they combine, to affect spiritual substances. Only mental factors of proper intensity affect the spiritual body and have power to organize it as a vehicle for the immortal soul (see Course 3, Spiritual Alchemy, Chapter 4). Because thoughts prompted by material motives have not intensity of vibration sufficient to affect the spiritual body, in the construction of Solomon’s Temple, the spiritual body, the sound of no metal tool—thoughts based upon purely material motives—was heard. And the malls of wood were specially prepared because it takes special preparation and training to give the thoughts the viewpoint and spirituality that they may be used to build up the spiritual body. The stones indicate the external experiences of mankind. They were hewed, squared, and numbered in the quarries where they were raised. That is, they were classified as the various sciences. The timbers, being of organic substance, represent the experiences of life that organize the character. They have their origin in the forests of Lebanon, the material plane. But they are floated by the emotional reactions toward them to Joppa, the astral plane. And from thence—if fit for the purpose, if of sufficient spirituality—up to Jerusalem, the spiritual plane. And the spiritual body of man—organized by constructive thoughts that are largely motivated by the desire to benefit society, yet based upon a wide variety of experiences that are viewed as opportunities to build character—because it corresponds in its various parts to the universe—is a microcosm—resembles, therefore, the handiwork of Deity.

Three Movable Jewels —Now the three movable jewels of a lodge are, the rough ashlar, the perfect ashlar, and the trestleboard. The rough ashlar represents man’s character unmodified by spiritual aspirations and occult training. The perfect ashlar represents man’s character after it has been perfected by applying the keen chisel of discrimination, driven by the hammer of will and intellect; and after it has been polished by persistent aspirations to be of greatest possible service to mankind. It thus becomes fit to be used in the construction of the permanent, or spiritual, human edifice. The trestleboard is man’s consciousness, where the soul drafts the plans for the actions of life.

Ornaments —The ornaments of the lodge are: the checkered pavement, or mosaic; the blazing star in its center; and the indented tassel, or beautiful tessellated border that surrounds the pavement. The blazing star has five points, and is thus the symbol of man. The one point above the other four indicates that man’s head is uppermost, that his intellect has dominion over the four elementary realms, and should have dominion over the instincts of the flesh. In the heavens above, this Masonic star is Polaris, the Pole Star, which, because apparently it is the only point in the sky that does not move—for it represents the extension of the earth’s axis—has throughout the ages been the emblem of that other thing which changes not, Truth. “Upon this rock will I build my church.” Had it actually been founded on this rock the church need not have changed. The King, Cepheus—a word meaning rock—among the constellations, rests his foot on the Polar Star, which is a part of the constellation. This—Truth—is not merely the Rock of Ages, but it is also, “The rock that is higher than I,” a recognition not merely of the permanence of truth, but that it is the highest religion. Therefore, when it is said that this star should appear conspicuously in the conduct of every Mason, we are informed that a conspicuous feature of Masonic conduct is adherence to Truth. About this star, which on earth represents man and in the sky represents Polaris, is a mosaic of black and white checks. The movement of the planets through the zodiac causes their rays to converge to form squares, trines, sextiles, semi-squares, and other geometrical figures. The influence of some of these is harmonious, corresponding to the white checks. The influence of others is discordant, corresponding to the black checks. These checks, therefore, considered as planetary influences converging on man’s astral body in regular geometrical patterns, attract to

man, through stimulating certain unconscious trains of thought, periods of good fortune and periods of adverse fortune. That is, they well represent not only the geometrical designs of the birth-chart, which predisposes him to certain experiences, but they also represent the progressed aspects which add energy and thus bring certain types of events to him at times that may be predetermined. The recognition of these influences, symbolized by the checkered pavements, is important; but of still more importance is the advice given, that brethren may walk together upon this pavement without stumbling. In other words, adverse planetary influences cannot be avoided, but it is quite possible to avoid the adverse events that are threatened by planetary positions; and because mental vibrations may be reinforced by emotion, and because planetary influence operates through stimulating discordant mental states, that which can be used to engender specific constructive emotions may be used to annul adverse planetary influence. The Ancient Masons counseled, for this purpose, harmonies engendered through close cooperation.

Chalk, Charcoal and Clay —The next thought requires some preliminary explanation. Life in association with the earth is embraced in seven stages, the seventh stage of consciousness summing up the other six and providing a point of transition to higher spheres. The incarnating soul first undergoes experiences in the mineral realm, then a cycle of experience on the astral plane where the mineral experiences are reorganized to fit it for vegetable life. It then incarnates repeatedly in the vegetable kingdom; following which it undergoes another cycle in the astral, gestating these experiences before incarnating as an animal. The fifth stage is its various incarnations in the animal kingdom; the sixth being a cycle in the astral realm where it synthesizes these experiences to a point where human incarnation is possible. Now when the Senior Warden (corresponding to the soul) in the E.A. degree is asked whom he served, he answers, “My Master,” meaning, the ego. When asked how long, he replies, “Six days.” These six days are the six states through which the soul serves the ego, the six states from the mineral up to the point where human incarnation is possible. It thus represents the labors of the impersonal soul, impelled by the ego, to reach the human plane and thus come into possession of self-consciousness. To the question with what he served him he replies, with Freedom, Fervency, and Zeal, and that these are present in Chalk, Charcoal, and Clay. That is, charcoal, which is used for fuel, is a symbol of fire, and hence of the fervency of creative energy. Clay is igneous rock that has been eroded by ice, and thus represents the union of fire and water, male and female principles, and it is stated that nothing is more zealous than clay to bring forth. Chalk is chiefly composed of the minute shells of Foraminifera,

being deposited in the shallow water of the sea. It is thus of animal origin, and well symbolizes the offspring, or life, resulting from the union of male and female principles. And in addition, its common use as a means of facilitating expression suggests the freedom with which the soul, in its evolutionary ascent, expressed itself through incarnating in one form of life after another. When the state of man is reached, from the lowest human state up to the perfect man, or adept, there is another series of seven states. These states are indicated in the F.C. degree where it is said that the Masons working on Solomon’s Temple wrought six days, but on the seventh day they rested. That is, in perfecting the human temple, seven states of consciousness are developed (see Course 3, Spiritual Alchemy, Chapter 5 for detailed discussion of these states of consciousness). The ego only becomes incarnated and the man perfect when the seventh state of manhood is reached. He is then a Master Mason, has developed seven states of consciousness, and is at the point of transition where he is ready to function on the spiritual plane of life. Furthermore, in the spiritual realms there is still another series of seven states by which man passes from spiritual life into angelic form. These are also each marked by a definite development of consciousness. In the seventh state of the spiritual world, due to the permanent union of the two souls that are the expression of one divine ego, the angelic form is attained and the next step is transition to the celestial sphere.

The Red Sea —The statement is made that the lodgeroom is situated due east and west, not only because it is a model of Solomon’s Temple, but also because Moses, after conducting the Children of Israel through the Red Sea, by divine command, erected a tabernacle to God, and placed it due east and west, which was to commemorate to the latest posterity that miraculous east wind that wrought their mighty deliverance. Now red is the color ruled by the planet Mars, and a sea typifies the emotions. The Red Sea, therefore, symbolizes a condition of sensuality. Sensations, by those who listen to the dictates of the divine soul, are utilized to build a fit tabernacle to God; but to those less worthy they become a snare, and such persons are flooded and drowned in the sea of their own animal propensities. Wind symbolizes aspirations, and the east is the region of light. Therefore, the candidate is informed that through aspiration for spiritual wisdom he may cross the sea of sensuality dry shod, but that those who foolishly enter this sea with unworthy motives are doomed to destruction.

Dimensions and Ornaments of the Columns —In the F.C. degree we also have a complete description of the two columns, Jachin and Boaz. On the earth Jachin is the region of heat and warmth, the South; but because it is summer when the sun is in the northern half of the zodiac, Jachin in the sky is the northern section of the zodiac. Likewise, Boaz, on earth is the region of cold, the North; but in the sky represents the southern half of the zodiac; for it is coldest when the sun is so situated. These columns are said to be eighteen cubits high, twelve in circumference, and four in diameter; they are adorned with two large chapiters, one on each, and, so the description continues, these chapiters are ornamented with net-work, lily-work, and pomegranates. That is, the Ancient Masons, as do modern astrologers, considered the zodiac as a belt about the heavens extending 9 degrees each side of the sun’s apparent annual path, or 18 degrees high. As there are twelve signs in the zodiacal belt, they are 12 in circumference. The belt is further divided into four quadrants, each quadrant representing the station of the sun during one of the four seasons. It is thus 4 in diameter. And the two halves of the zodiac, representing the sun’s station during summer and winter, show Jachin and Boaz united. These pillars, or sections of the zodiac, are surmounted and adorned by the various starry constellations, the northern constellations forming one chapiter, and the southern constellations forming another. These constellations, as any star map will show, are a net-work of lines connecting various stars. Their exalted and spiritual meaning can only be read by those of pure heart, symbolized by the lily; and as indicated by the pomegranate, which is mostly seeds, their interpretations are the seeds of all valuable esoteric knowledge. In human life these two chapiters signify those crowning attributes by which true men and true women differ. The net-work signifies the noble ties that bind together man and woman, the lily-work the purity of their relations, and the pomegranates the fruitfulness of their endeavors on all planes of action when thus united by an exalted love.

The Globes on the Columns —On these columns are two globes, one on each. They are balls containing on their convex surfaces all the maps and charts of the celestial and terrestrial bodies. In composition they are molten, or cast, brass; and were cast on the banks of the River Jordan, in clay ground between Succoth and Zaradatha, where King Solomon ordered these and all other holy vessels to be cast. They were four inches, or a hand’s breadth, thick, and were cast hollow the better to withstand inundations and conflagrations. They were the Archives of Masonry, and contained the constitution, rolls, and records.

The two globes are the celestial sphere, or globe mapping the constellations, and the terrestrial sphere, or globe mapping the earth. For astrological purposes it is necessary to map the heavens at any instant of time in reference to any specific point on the surface of the earth. The latitude and longitude of birth must be known before a birth-chart may be erected, and the longitude and declination of the planets must be calculated. The former data are obtained from a map of the earth, or terrestrial globe, and the latter data are obtained from a map of the heavens, or the celestial globe. The whole of Masonry, as well as the whole of human life, is contained within these two spheres; for they symbolize astrology. They are Archives of Masonry in which the records are kept written in the divine language of celestial correspondence. The River Jordan represents the boundary between the physical world and the astral world; between Succoth and Zaradatha. On the banks of the River these globes were cast; and because the various planetary energies that stimulate man converge, or unite, on the earth at the point where he stands; that is, the astral vibrations from both heaven and earth meet where he stands to influence him, these spheres are said to be cast in clay-ground; the latter being the symbol of united forces. These forces that converge in man’s astral body are from the heaven and from the earth, thus being positive and negative like brass which is a union of two metals, and they are ever on the move, fluxing like the molten brass to which they are compared. The celestial globe is divided into four quadrants, and by the law of correspondence the terrestrial globe has also four natural quadrants. They are thus four in thickness. And to indicate that they have an influence over man’s life and destiny they are said to be a hand’s breadth in thickness. The hand is not only the symbol of work done, of the executive attribute, but because of its five fingers it also symbolizes man. The inundations and conflagrations which threaten these precious maps, which threaten this knowledge of the religion of sky and earth, which alone constitutes the true constitution, rolls and records of Ancient Masonry, are the unreasoning emotions and violent passions of man.

The Long Winding Staircase —The long winding Masonic stairway, which it is said has three, five, seven, or more steps, refers to the annual journey of the sun. At the winter solstice, for three days before its birth on Christmas, the sun is stationary, moving neither north or south. Then as there are 365 days in a year, and only 360 degrees in the sun’s annual cycle, it was customary in ancient times to cross off five days after Christmas. These days were given over to a festival in honor of the sun’s birth in the manger of the Goat, Capricorn. And because the sun is then in the sign ruled by Saturn, the festival period was called the Saturnalia. Following these five days, there were yet another seven

days before the ephiphany, on which the new born sun was said to first put in an appearance; just as Jesus was said to be twelve years of age before appearing in learned discussion. These seven days, or Masonic steps, in practical magic, are of great importance; for at this time of the year the magnetic forces are peculiarly susceptible and plastic to the will of man. In human life, according to numerology, the three steps symbolize marriage, the five steps represent intelligence, or enlightenment, and the seven steps the perfect union of body, soul, and spirit with body, soul, and spirit to triumph over physical limitations. In the F.C. Degree the candidate is admitted into the middle chamber of the temple for the sake of the letter G. G in Ancient Masonry stands for generation, and this ceremony indicates that because the candidate has mastered the mysteries of generation, he is now ready for initiation into the mysteries of regeneration. Emblems of the Master Mason’s degree are of two kinds. Those of the first class are: The Bee-Hive, the Book of Constitutions guarded by the Tyler’s sword which points at a naked Heart, the All-Seeing Eye, the Anchor, the Ark, the Forty-Seventh Problem of Euclid, the Hour-Glass, the Scythe, and the Three Steps on the Master’s Carpet.

Bee-Hive —The Bee-Hive is a triple emblem. The hive proper denotes man’s physical body. The honeycomb signifies that which is interior to the physical, the astral body. And the honey is symbolical of the spiritual body, which is composed of the choicest nectars and aromas of earthly experience. The bee, which makes the honey, is symbol of industry and creative energy. Both its warlike spirit and its constructive ability indicate that it is ruled by the planet Mars. It thus typifies constructive ability, not merely to multiply the species, but through taking a constructive attitude toward all events of life to gather material experiences and build up the physical form and the astral body to a higher state of perfection, and to incorporate the finer essences, the higher emotions, into the spiritual body of man. As the bee exercises industry and prudence in gathering honey while it may, storing it for use during the long winter, so should man industriously gather experiences, and through a constructive attitude toward them store them properly to serve as spiritual nourishment when the summer of physical life is supplanted by the icy winter of death.

Book of Constitutions —The Book of the Constitutions symbolizes the Oral Law. The Sword is but an inverted cross; and history proclaims that those who have most ardently adored the cross have been those who most readily took up the sword. Perhaps it was the realization that this would be the case that inspired the great teacher of Peace on Earth to say, “I came not to send peace, but a sword.” As a cross is the symbol of matter, so also is a sword, with the added implication of dire affliction. It thus becomes also a menace and a threat of retribution. As the Tyler is man’s objective consciousness, or reason, his sword guarding the Book of Constitutions represents the consciousness that any violation of the Oral Law will be followed by unfailing punishment.

The All-Seeing Eye —The All-Seeing Eye typifies the omniscience of Deity, and the limitless powers of the soul to gain knowledge. It also conveys the thought that though there are times when all is dark and dreary for the neophyte, yet he is ever watched over by friendly unseen intelligences, who but await opportunity to convey to him words of comfort and wisdom.

The Anchor —The Anchor combines in its form the solar circle of spirit, the cross of earth, and the lunar crescent of soul. The ring above, indicates that the body and soul, represented by the cross and crescent, are under the dominion and control of the ego. The crescent and the circle are united by the cross, indicating spirit and soul united in one physical form. The Anchor thus also symbolizes the Lost Word, Jod-He-Vau-He, which embraces all possibilities within the universe. The circle represents the positive divine fire, the one principle, the creative Jod, or alchemical sulphur. The crescent signifies the receptive plastic water, the feminine He, the alchemical mercury, the universal law of sex. The cross of the anchor represents the union of the two, the Vau, the manifestation of the divine Word, alchemical salt. The figure as a whole represents the product of the union, the final He, the whole divine truth, alchemical azoth. That is, the universe as it now exists is the result of evolution brought about by the union of positive and negative forces; and by correspondence the evolution of the human soul may be facilitated by the application of the truths concerning cooperation.

The Ark —To explain the symbolism of the Ark we must refer to the biblical version of Noah’s experiences. Noah, the central figure of the story, represents the central figure of our solar system, and in the human constitution the ego. The Ark was built in three stories, corresponding celestially to Mundane Houses, Zodiacal Signs, and Starry Constellations; in man to the physical body, the astral body, and the spiritual body, in which the ego functions. Besides his own family, which is represented in the heavens by the various planets, and in man by his component parts, Noah took into the Ark specimens of every living thing upon the earth. The latter are depicted in the heavens by the numerous objects and animals that make up the starry constellations, and are represented in man by the various vestigial structures and animal traits that he has inherited from the lower forms of life that are his physical ancestors. The ego, clouded by the emotions of the physical body, cannot manifest its full glory; nor when the winter rains set in can the sun, hidden by clouds, be seen. These represent the flood. The rains, representing sensualism, shot through with the lightning of passion, tend to destroy all life. But those that dedicate their lives to some noble and unselfish work are safe from sensualism, and even as the sun reappears after triumphing over the storms of winter, they arrive triumphantly at a safe haven. The sensual waters, after a time, are assuaged by the wind of higher aspirations, the gentle zephyrs of spring. The raven, bird of ill omen, is sacred to the planet Saturn, the ruler of the sign Capricorn, through which the sun passes when the winter rains are most severe. It is sent out, but returns not. Selfishness and craft, denoted by this Saturnine bird, will bring no good tidings to the ego, nor will such motives bring rest and content amid the swirling waters of desire. Like the raven, they pass to and fro over the tides of sensation, ever seeking, but not finding, rest and shelter. The dove is sacred to Venus, the planet of love, the planet ruling the spring sign Taurus. It is sent out once over the turbulent waters of sensation, signifying the action of love upon the plane of generation. But no tidings of much worth are brought to the ego. In the heavens this represents the first action of the sun in spring drying the earth. The second going forth of the dove is the action of love on the plane of regeneration. This brings the tidings of future tranquility and peace, as symbolized by the olive leaf. It also represents in the heavens the growing verdure of spring, under the warmth of the sun. The third time the dove is sent forth represents the accomplishment of the full mission, the complete transmutation of sensations into spiritual emotions. The sun transformed the season of rain into a season of gorgeous bloom.

The golden egg of Braham, the oriental type of the ark, is said to have burst. The shells formed continents, the white became the oceans, and the yolk produced, first vegetable life, then animal life, and finally man. This is the egg of the Orphic Mysteries from which the sun bursts with power to triplicate himself. It is really the earth, functioning as the womb of the universe, from which will be born, after its period of gestation, the divine man. Even Noah was imprisoned nine months in the Ark before the tops of the mountains could be seen. Each human soul is ushered into physical life after such a nine months imprisonment. Furthermore, after birth, the body of man becomes the ark in which human life develops; and only at death is it freed from this prison that tosses on the tide of turbulent desire, to enter a brighter world of infinitely more glorious possibilities. The Ark, therefore, will be seen in its various aspects as the symbol of Gestation.

The Forty-Seventh Problem of Euclid —One of the most important symbols of Masonry is the Forty-Seventh Problem of Euclid. The principles illustrated by it form the foundation of numbers, geometry, and mathematical symbolism. It represents perfectly the Tetragrammaton and the operation of divine law. It is the problem of the right angle triangle. The three sides represent the divine trinity, and the trine as a whole represents the unity of God. The perpendicular line forming one side of the triangle is the Masonic Plumb, corresponding kabalistically to the masculine letter Jod, also to Osiris of Egypt, and to God the Father. Now nature manifests herself in every septenary by means of three active principles, and four passive forms. The vertical side is consequently divided into three parts representing the three active principles. The number three expresses action, and these three divisions correspond to the three strongest positions of the sun; on the Ascendant, on the Mid-heaven, and on the Descendant. It also corresponds in astrology to the three qualities and the three degrees of emanation, into which the zodiacal signs are divided. Likewise it corresponds to the three active portions of the human constitution; the ego, the divine soul, and the animal soul. The horizontal side of the triangle is the Masonic Level, corresponding kabalistically to the feminine letter He, also to Isis of Egypt, and to the Virgin Mary of later times. It is divided into four sections to designate the four forms by which the three active principles always manifest. All material things have four relative states—three dimensions and position—and express the active qualities of attraction, repulsion, and motion. The attractive power is represented by gravitation. The repulsive power is illustrated by the cohesion which enables it by repelling other substances to keep its own identity without yielding to their gravitational attraction and fusing with them into a homogeneous mass. Motion is denoted by the change of relative position of every object in the universe.

The number four expresses realization, and corresponds astrologically to the four quadrants of the heavens, and to the four triplicities into which the zodiac is divided. In man it corresponds to the four forms of his constitution; spiritual body, astral body, etheric body, and physical form. The union of 3 with 4, of a plumb with a level, gives us a Masonic Square of 7, which, properly interpreted reveals the Lost Word of the Master. To become that word, however, it must relinquish the square aspect, and be transformed into two interlaced trines having as a common center the 7th point. As the triangle is presented, however, the third factor of the figure is the meeting point of the 3 and 4, of Sun and Moon, of active and passive, of Jod and He. This right angle is the key to the solution of Euclid’s problem, even as it is the symbol of the solution of man’s. Astrologically it is the meeting point of planetary energies on the earth, corresponding to the Vau of the word, to the Overshadowing Intelligence of Egypt, to the Holy Ghost of Christianity, to vibration in the natural world, and in human life to union. Mathematical evolution means the multiplication of a number by itself. The evolution of man is accomplished through the union of the 3 principles with the 4 elements. Their multiplication gives the number of the signs of the zodiac through which the impersonal soul must successively pass, and their union produces 7, the number of component parts of man’s constitution. Evolve the side 3, and the side 4—that is, multiply each by itself—and the sum of these two is equal to the evolution of the third side. This third side, the evolution of which results from the evolution of principles and elements, has the number 5, the symbol of man. This demonstrates, according to the Ancient Hermetic System of Numbers, the evolution of man. This hypotenuse is the fourth factor of the figure, the product of the union of masculine and feminine forces. It represents, therefore, the climax of evolution on the physical plane. The area of the figure is 6, signifying temptation. This leads to the union of 3 and 4 to evolve man, symbolized by 5, who possesses a 7-fold constitution. The hypotenuse corresponds to the life resulting from the union of solar and lunar rays upon the earth. It also corresponds in man to intellect, kabalistically to the final He of the divine word, to the Egyptian Horus, and in modern religion to the Son of God. The figure of the 47th problem of Euclid (see illustration at front of chapter) therefore, by its three sides, representing man’s principles, and his forms, expresses the cycle of life. This cycle indicates the struggle by the area, 6, which must express through the sides, the sum of which is 12, the number of the zodiacal signs under the influence of which all evolution expresses. By adding together the evolved sides—each side multiplied by itself—we have the number 50, typifying the number

of steps that lead man to adeptship, that evolve man into superman. It is said that Moses was able successfully to take 49 of these steps, but failing in the last he was denied entrance into the promised land. He could see this land of plenty, he had the wisdom to see this final step, but was unable to take it. This, perhaps, was not so much the fault of Moses as that of the times in which he lived.

Incense —Incense, which is used at times in Masonic rites, has a practical use in ceremonial magic. All magical work comes under definite planetary vibration, and the forces brought into play also, if the ceremony is to be successful, should come under similar planetary influences. Astral beings, and unseen intelligences of all kinds, degrees, and grades, which sometimes are invoked in magical work, correspond likewise to definite planetary rulership. The nature of the work at hand being ascertained, and its astrological correspondences determined, that incense is used having a like astrological rulership. Its function is dual. Primarily, because odors are the most etheric of material substances, they tend strongly to stimulate the nervous system. Such stimulation causes the generation of electrical energies which tend to strengthen and build up the etheric forces. Secondarily, if chosen with due respect to their astrological vibrations, they act as agents by which man is more easily placed in rapport with invisible entities having astrological vibrations similar to those of the incense. Symbolically considered, incense represents man’s thoughts, and the pot in which it burns represents his body. The fires of passion, or those of aspiration, kindle our thoughts. These, in turn, become burnt offerings either to our lower or to our higher nature. If man’s thoughts are kindly and noble they tend to build up his spiritual body; but if they are ignoble and selfish they rise no higher than the astral plane and there distort and disfigure the astral body. When Abel, corresponding astrologically to the moon, and in man to the divine soul, sacrificed his animal passions and creative desires upon the altar, they became an acceptable sacrifice unto the Law. But Cain, corresponding astrologically to Mars, and in man to the animal soul, hoped to propitiate the Law by offers of the fruits of the earth, by offering to buy his way with material things. But the Law of spiritual construction accepts only the highest thoughts and aspirations. These, which incense symbolizes, become a “sweet savor” which build for the ego the spiritual form.

The Scythe —This is the emblem of the planet Saturn, the ruler of old age and dissolution. It thus symbolizes the harvest of earthly endeavors and the end of life; announcing that the purpose of life is the production of spiritual food. Whatsoever is sown will be reaped, the tares as well as the wheat. The crescent blade symbolizes the soul, the handle represents the material body. The function of the soul thus expresses as a means of garnering the harvest of experience in matter. The soul moves on, harvesting as it goes, the end of one life being the beginning of another. Death forces the expiation of every evil, adjusts all apparent inequalities, and in the spheres of the disembodied the keen blade becomes the sword of conscience. Death is the great leveler.

Master Mason

Chapter 8 Master Mason HE MASTER MASON’S lodge represents the sanctum sanctorum of King Solomon’s Temple. That is, it is the inmost, or spiritual plane of the cosmic edifice. Such a lodge, it is said, is composed of three Master Masons—The Master, the Senior Warden, and the Junior Warden—typifying in the constitution of man the ego, the divine soul, and the spiritual body. It will thus be recognized that the Master Mason’s lodge typifies existence in the spiritual world. In the spiritual world the ego and divine soul function in a spiritual body; and the other four factors of man’s constitution have been lost. At the death of the physical body both the material form and the etheric form gradually disintegrate. The soul then lives upon the astral plane and functions in an astral body. After its cycle of existence on the astral plane—undergoing first, if gross or materially minded, a period of purification in the lower astral regions corresponding to the purgatory of Roman Catholicism—occurs the second death, in which the astral body and such of the animal soul as had not been transmuted into divine soul, disintegrate; permitting the soul to live unfettered in the spiritual body on the spiritual plane. The candidate for this degree is prepared by being stripped naked and then furnished with a pair of drawers reaching just above the hips. His drawer legs are both rolled above his knees, and his shirt is slipped down about his body, partly covered by his drawers, the sleeves and collar dangling behind over his waistband. His eyes are bandaged and a cable tow is wound three times around his body. Both feet and both arms are left bare to indicate that both the understanding and the ability to work are unimpaired on the astral plane and on the spiritual plane. The shirt, symbolizing the astral body, though largely discarded, still clings to the candidate. This indicates that while yet in a physical body he may travel on the spiritual plane in the spiritual body, but that there must also be a connection with the astral body, that through it the connection with the physical may not be entirely severed. That is, a portion of the astral body must be used to preserve communication between the spiritual and the physical.

The woolen drawers are no longer red; for the animal part of man has been lost; yet the presence of this woolen underwear still serves to draw the attention to the importance of creative energy even on the spiritual plane. The candidate is blindfolded; for he is first represented as so newly arrived from the astral plane as to be unable to see things spiritual. Yet he has lost two-thirds of his clothing to indicate the loss of his outer forms. The cable-tow is wound around him, in the region ruled by the sign Libra, three times. Taurus is an earthly sign, and more typical of earthly love; but Libra, the day sign of Venus, typifies the more spiritualized love; such a love as triples the bond between soul and ego.

Tubal-Cain —The candidate desiring to enter the Master’s lodge must knock three times; signifying his desire to enter the third, or spiritual plane. The pass word is Tubal-Cain. Now Cain, according to the Bible, was a murderer; hence symbolizes Mars in its destructive aspect. But Tubal-Cain was an instructor of every artificer in brass and iron; was versed in the constructive use of iron, or Mars, and of brass, which is two metals in union. Cain thus represents the sex sign Scorpio in the aspect pictured by the deadly scorpion; while Tubal-Cain represents the sign in the aspect pictured by the eagle. And as the eagle is the highest flyer among the birds, so Tubal-Cain is the symbol of that complete regenerate marriage by which, according to the doctrine of the Ancient Masons, spiritual realms may be contacted. As the candidate is permitted to enter, the two extreme points of a compass are pressed against his naked right and left breasts, indicating the subjugation of all the lower desires as well as the nobler aspirations to the spiritual laws, as signified by the compass, that govern regenerate union. He is then led around the room three times in the direction the Sun travels, and as he passes the Junior Warden, the Senior Warden, and the Master, they give him each during the first time around one rap, during the second time around two raps, and during the third time around three raps. This is to indicate that each of his three higher components—spiritual body, divine soul, and ego—have had an influence over him during his progress on the physical plane, on the astral plane, and on the spiritual plane.

Preparation for Life on the Spiritual Plane —While he thus travels about the room the Master reads from the Bible the first seven verses of the twelfth chapter of Ecclesiastes:

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; while the sun, or moon, or the stars be not darkened; nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease, because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low: Also when they shall be afraid of that which is high, and fears shall all be in the way, and the almond tree shall flourish, and the grasshoppers shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets: Or ever the silver cord be loosed, or the golden bowl be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was; and the spirit shall return unto God, who gave it. This whole passage is an exhortation to the candidate to prepare to abide in the spiritual world, pointing out the transitory and unsatisfactory nature of all things below the plane of spirit. The number 12 is the number of sacrifice, the number indicating the end of the cycle of life, the completion of the zodiacal wheel. This twelfth chapter then, quite consistently, warns that the physical must inevitably end and that there should be a sacrifice of the lower nature. The vital forces, symbolized by the sun, the mental forces, symbolized by the moon, and the powers of perception, symbolized by the stars, should be sacrificed to higher things in youth before the years of sterility approach, while the natural forces are undimmed by clouds of emotional storm. The grinders, of course, are the planets which move over the zodiac as mullers in this mill of the gods; and when their ability to vivify man’s body ceases, the windows of his soul are darkened, and the doors of his speech close, the vibrations cease their harmony, or music, and he passes as a bird might fly, in his astral body to the astral plane. In the astral world the memory pictures of his good deeds and his bad deeds are with him, and he that has been guilty of wrong-doing must atone. Hence the fears, and the elements of destruction symbolized by grasshoppers. But the good deeds shall be a joy. Such are symbolized by the almond tree, which, like Aaron’s staff that budded, is a symbol of creative power. The silver cord is the magnetic thread connecting the spiritual body with the astral body. The golden bowl is the vital forces animating the candidate, which become broken at the fountain from which they spring, and the wheel is the birth-chart which is broken at the cistern of emotional expression. Then does the physical return to the physical and the spiritual return to the spiritual. This all recalls to the candidate the inevitableness of death, and admonishes him to prepare while yet in the flesh, through purification and the sacrifice of his lower nature, for life on the higher plane; also suggesting that such preparation is quite as necessary for one who before death expects to travel on spiritual planes.

Next, the candidate is led to the west, representing the material plane; and is instructed how to approach the east, the place of light, representing the spiritual plane, by advancing upon three upright regular steps, to the third step in Masonry, his feet forming a square, his body erect. This is accomplished by first stepping off with the left foot and bringing the heel of the right into it, signifying the understanding of generation; and then stepping off with the right foot and bringing the heel of the left into it, signifying the understanding of regeneration; and finally stepping off with the left foot and bringing up the other so that the heels are together with the feet at right angles, signifying the understanding of spiritual union. That is, these three steps indicate that the candidate has mastered the knowledge of generation, regeneration, and the great work. He then kneels before the altar on both naked knees and raises both hands to heaven with the arms bent. This is called the hailing sign. The kneeling position, both knees being bent, signifies obedience upon the part of both to the admonitions of the higher self, and the uplifted bent arms that they join in work upon the higher planes. In this degree both points of the compass are shown above the square, indicating that through obedience to the spiritual laws governing generation and regeneration the candidate has freed himself from the limitations imposed upon him by his physical and astral bodies. At this point, as in other degrees, the bandage is removed from his eyes, signifying here that he perceives clearly the things of the spiritual plane. The sign of a Master Mason is given by raising both arms as in the hailing sign, letting them fall, and saying, “Is there no help for the widow’s son?” The widow’s son is the divine soul of man, who has long been separated from his Father in Heaven, the ego, and dependent upon mother nature. The two hands represent the two divine souls of one ego, and the bent arms signify their desire for reunion. The hands falling to the region of Scorpio, as well as the spoken sentence, indicate the despair of reaching spiritual heights through mere physical means. The dieugard of the degree shows where the hope lies. It is made by drawing the right hand, palm down, from left to right across the abdomen in the region ruled by the sign Libra and letting it fall to the side. Libra, as well as Scorpio, is a sex sign, but being an airy sign it symbolizes unselfish love and spiritual union. The pass-grip of a Master Mason is given by pressing the thumb of the right hand between the joints of the second and third fingers where they join the hand. The pressure is between the finger ruled in palmistry by Saturn, symbolizing the earth, and the Sun, symbolizing spirit. It thus betokens desire to transmute and refine. Its name is Tubal-Cain, signifying regeneration accomplished; and the word is given in three syllables—Tu-Bal-Cain—to denote that the work has been accomplished on all three planes. The apron, in this degree, is worn with the triangle down over the square. This indicates that spiritual energies have completely permeated the creative forces, and that the ego has come into full control of the physical form of man.

The Trowel is Especially Significant —The working tools of a Master Mason embrace all the implements of masonry; but particular attention is given to the trowel. The trowel in form is a triangle surmounted by a plumb, representing the higher trinity of man’s constitution—ego, divine soul, and spiritual body—receiving and utilizing the divine fire of creative energy. Its significance is that of another symbol, the trine in the center of which is the Hebrew letter, Jod. It is an implement used in joining stones to form a single structure, and is thus symbolical of creative energy used to bind together in consciousness the various experiences of life that build the temple of man. In the Master’s degree, however, which has to do with the spiritual plane, the trowel has an added significance. It signifies the use of creative energies to bind together permanently twin souls. This inseparable union, which according to the ancient doctrine insures joint immortality, takes place on the boundary of the sixth and seventh states of the spiritual world. Henceforth the two divine souls occupy but one spiritual body. These two and the one body they occupy form the triangle of the trowel. The ego which is common to both is signified by the handle. The triangle, in this aspect, thus represents the Lost Word recovered, as elaborated in the death, burial, and resurrection of the Grand Master, Hiram Abiff.

The Tragedy of Hiram Abiff Represents the Cyclic Journey of the Soul —This tradition informs us that at the building of Solomon’s Temple there were present three Grand Masters: King Solomon, as instigator of the work, is symbolical of the sun in the sky and the ego of man’s constitution. Hiram, King of Tyre, furnished the wood; the mental experiences, or perceptions. He typifies the spiritual body of man, the planet Mercury in the finished macrocosmic structure and, as the most earthly of the three, the mundane angles where the rays of sun and moon meet. Hiram Abiff was the widow’s son, employed by King Solomon because he was a cunning artificer, a skillful worker in all kinds of metals, stones, timber, and cloth, and engraving upon them. He, of course, symbolizes the divine soul. Thus the ego instigates the work, the body furnishes the materials, or experiences, and the soul truly builds them into a fitting temple.

“It was the usual custom of the Grand Master, Hiram Abiff, every day at high twelve when the craft went from labor to refreshment, to enter into the sanctorum, or holy of holies, and offer up his adoration to the ever-living God and draw out his plans and designs on his trestleboard for the craft to pursue their labor.” The craft are the celestial bodies that are more readily seen at night; for as midday is the period of maximum sunshine the heavenly bodies are then more difficult to see, and may be said to be at refreshment. Now if we turn for a moment to the Kabala, we find that the holy of holies, called by them the Shekinah, is the place where the devoted retire for communion with higher powers. This Shekinah on earth, by them, also represents a spiritual union of man and woman, a union represented in the sky by the joining of the sun and moon, that is, new moon. And as our narrative relates to the temple of the sun, his holy of holies, his own sign, the sanctum sanctorum of the sun is the sign ruled by it, Leo. Our story starts, then, at noon, with a new moon in the first degree of the sign Leo. Hiram Abiff, symbolizing the divine soul of man, is represented by the moon. Fifteen (this is the number of Satan and of black magic) Fellow Craft conspired to extort the Master’s word from Hiram Abiff, and in case of refusal to kill him. Twelve, representing the twelve zodiacal signs, repented and confessed; but three, representing the three visible angles—Midheaven, Descendant and Ascendant—carried out the crime. The names of the three ruffians that committed the crime were Jubela, Jubelo, and Jubelum. Now in the Bible Jubal is mentioned as the father of all such as handle the harp and organ. This refers unmistakably to the sign Leo, which rules the house of pleasures and entertainment of all kind in a natural birth- chart. Hence we start the story at the beginning of the sign Leo. In the same passage, but not of significance to this story, the three other signs that each rule one of the four quadrants of the heavens also are mentioned. Thus Jabal was the father of such as dwell in tents and have cattle. This refers to Taurus. Tubal-Cain was an instructor of every artificer in brass and iron. This denotes, as previously mentioned, the sign Scorpio. And Enoch, the perfect man, represents the Man of the zodiac, Aquarius. Jubel, it is quite clear, is the sign of the sun. The designation of the three ruffians is shown by the suffix. The meaning of the letters used as suffixes to Jubel may be had by referring to Course 6, The Sacred Tarot, the Hermetic System of Names and Numbers. The letter A corresponds to the planet Mercury, and to the attribute of will. The letter O corresponds to the planet Mars, and the attribute of destruction. The letter U corresponds to the planet Venus, and to pliability. The letter M corresponds to the zodiacal sign Aries, signifying transition through death to birth in a new life. The sun and moon are represented in conjunction in the midheaven in the first degree of the sun’s home sign, Leo; and evidently in some manner the Master’s Word, which the villains try to obtain, refers to the most spiritual union thus symbolized.

Jubela, so the story goes, is stationed at the southern gate of the temple, or at the midheaven. He grabs the Grand Master and handles him roughly, demanding that he give the password. Hiram replies that if he will wait until the temple is completed and the Grand Lodge assembles at Jerusalem, and he is found worthy, it will be given to him. Now the “a” as a suffix to Jubel signifies will, in this case the will to obtain the knowledge that confers immortality. The moon is with the sun, indicating that the soul has not yet separated from its divine ego, nor from its counterpart. Nevertheless, there is the will for conscious immortality. But it is only through experiences with external life that the spiritual form of man can be constructed, and only when this form has been completed that the permanent union of the divine counterparts can take place. And this constitutes the Master’s Word as applied to the spiritual plane. Not receiving the word, Jubela strikes the Master a blow across the throat with a twenty-four inch gauge. The twenty-four inch gauge represents the twenty-four hours of the day, hence the diurnal cycle of the sun. The throat is ruled by Venus, the planet of love. Hence the blow on the throat signifies the rupture of the ties of love by time; the separation of the twin souls at the moment of their involutionary descent from the spiritual world to gain experience. In the more personal sense, it signifies the effects of time to alienate the affections of the husband and wife when the sacred rites of love are violated. The Master rapidly retreats toward the west gate, the Descendant, which is guarded by Jubelo. Thus is the moon, as it separates from the sun, carried by the diurnal rotation of the earth immediately to the western horizon, or Descendant. And thus also is the soul, in its involutionary descent before its first material incarnation, rapidly carried down to the place where it enters the physical realm. So too, the man or woman who violates the sanctity of love tends quickly to sink into the darkness of materialism. Jubelo—representing the destructive tendency of Mars, the destructive tendencies of unwise unions; for the western horizon in astrology is the place of partnerships and unions, as well as of strife—gives the Master a blow across the breast with a square. This square, while symbol of inharmonious union, also represents the first quarter of the moon as it separates from the sun, and is a destructive astrological aspect. It typifies the soul joined, at last, to a material body. In a more personal sense it indicates inharmonious relations which injure the aspirations, these being symbolized by the breasts.

The Master then goes to the east gate which is guarded by Jubelum. This signifies that the moon, separating from the sun the while, is next carried by the diurnal motion of the earth from the western horizon, where it sinks, to the eastern horizon, where it rises. In relation to the progress of the soul, the period during which the moon is beneath the horizon, and invisible, represents its evolution through the various material forms of life below that of man. The east gate, where the moon rises into view, symbolizes the state where the soul rises from the purely material and incarnates in the intellectual being called man. Applied to humanity at large, this indicates the desire for more knowledge. Jubelum strikes the Master upon the forehead with a gavel, whereupon the Master falls dead. This signifies that the moon arriving at her second quarter, receives the maximum force of the sun’s rays, and is at the furthest point from her heavenly spouse. After this time, according to astrology, vital and magnetic forces begin to decrease, or die. This signifies also that the soul, arriving at the state of manhood in its evolutionary ascent, is tempted by, and becomes a slave to, sensations. The pure unsullied intuitions of the soul as to proper conduct are slain by the use of reason and an unbending will (the gavel). As applied to humanity at large, this indicates that having departed from the true source of light, yet seeking knowledge, it often falls into one of two destructive extremes: dissipation, or the complete annihilation of the emotions and sentiments through the use of an unbending will. Either deadens the soul to things spiritual. Now the Grand Master having been killed, is carried out the east gate and buried with rubbish at low twelve. We have three thoughts here. The moon at full passes above the horizon. Twilight obscures it, and as it is waning, instead of growing brighter it grows dimmer, is covered with rubbish. This burial is at low twelve, because at midnight the sun having reached the lowest point in its daily cycle, the moon has reached the highest point overhead, and exactly at low twelve (midnight) descends toward the horizon, descends into the grave. In the soul’s progress its first efforts to learn the truth lead it to become buried in the various theories of materialists or the innumerable uncritical fantasies of mysticism, both of which are still further covered with the dust of prejudice. As applied to humanity at large, it represents man and woman seeking light, but blinded by false teaching and covered with the rubbish of illusory doctrines. The Grand Master is carried at low twelve in a westerly direction, and there buried in a grave on the brow of Mount Moria; the ruffians hurrying, as the Master already begins to smell. That is, the moon after midnight of its full does travel to the west and sink in her grave below the western horizon. The reference to the smell signifies that she has begun to decrease in light, or decompose. Mount Moria is the region of sacrifice. But it should be remembered that Abraham was finally commanded by the Lord (Law) not to sacrifice his son, not to sacrifice the human qualities as is done in asceticism; but to sacrifice only the Ram, or creative energies, on the altar of his devotion. The soul all too often, slain by false reasoning and covered with dogmatic debris, sinks into the west of materialism, and sacrifices

its spirituality on the mountain of material ambition. This spiritual decay is indicated by selfish thoughts. As applied to mankind as a whole, man and woman may be misled by false doctrines and fall into destructive practices or into morbid asceticism, thus to be buried on the mountain of sensual desire, or in the tomb of vain and foolish sacrifices. The vibrations of sensualism and those of asceticism alike are offensive odors to the spiritual senses. The Grand Master is buried in a grave six feet due east and west, and six feet perpendicular. The grave is marked by a sprig of cassia. This grave, or lowest point in the daily journey of the moon, is the nadir. The grave is as long, therefore, as from the eastern horizon to the western horizon. That is, the moon is invisible while in six mundane houses, or feet. It is buried as deep as from the midheaven to the nadir. That is, six mundane houses, or feet, deep. And it is marked by a sprig of cassia because cassia, always being green, symbolizes immortality. It thus promises resurrection. This resurrection of the human soul is symbolized in the heavens by the moon being raised through the diurnal rotation of the earth on its axis from the nadir through six houses to the midheaven. All above the horizon symbolizes the spiritual realm, and all below the horizon symbolizes the physical realm. Therefore, the six houses, or feet, east and west symbolize the boundary between the spiritual and physical planes. This boundary marks the region of struggle that precedes the entering of the ego into full control of the physical form, which takes place when the seventh state of manhood, or adeptship, is reached. Applied to humanity at large, the six feet east and west typify the material horizon, and the struggle to obtain the physical necessities of life and at the same time encourage the spiritual nature. The six feet perpendicular represent the six states of the soul world which the soul must traverse before it can permanently be united to its missing mate. Applied to humanity as a whole it represents the antagonism between the sexes, their misunderstandings of one another, and the temptation to yield to the dictates of the senses. This significance of the number six was given in chapter 4. The sprig of cassia, in each case offers the hope of redemption through the rejuvenating action of the creative principle. Fire, in the days of the Ancient Masons, was used as a symbol of the sun; and the wood that fed the fire also was considered a creative symbol. Cassia being ever verdant, adds the thought of perpetual youth and life to the symbol of the creative principle signified by its wood. After the murder of Hiram Abiff the three ruffians try to get a passage to Ethiopia; but they only get as far as Joppa, symbolizing the astral realm. Ethiopia is the land of darkness lying to the south of Jerusalem. While the sun is in Leo and the moon is making this symbolic cycle, the sun moves southward, and the points where he rises, culminates, and sets—the three ruffians—also travel southward. These ruffians are discovered by a wayfaring man—the sign Pisces, which rules the feet of man and is the sign of imprisonment—for the full moon, when the sun is in Leo takes place in Aquarius, and the moon immediately passes into Pisces.

The soul also, in its pilgrimage, may try to escape from the penalty of its folly by seeking oblivion in death, but only reaches the astral realm, where it is imprisoned and must give an accounting in full to the ego, its King Solomon, for its crime. And mankind may seek a like oblivion for itself in the doctrines of materialism; but the absurdities of such a course are quickly revealed by those psychic investigations ruled by the sign Pisces, and it must finally be brought before the throne of spiritual enlightenment. Hiram Abiff was discovered missing at low six, when as usual King Solomon came up to the temple. He found all in confusion, no plans having been laid out on the trestle-board for the craft to follow. At full moon, which is the period we have been considering, the moon sinks below the horizon, and is discovered missing, and the sun, Solomon, rises in full sight, at 6 a.m. The light of the planets wanes and becomes confused, owing to daylight. The soul of man, reaching the sixth state of manhood, or cosmic consciousness, realizes it is separated from the ego, and that until they become again united its work is not directed from the spiritual plane; the work is not properly laid out. Applied to humanity, man and woman having arrived at a state of antagonism are able to form no efficient plans because of lack of co-operation. Twelve Fellow Craft Masons, the twelve zodiacal signs, are sent to hunt for Hiram. Three, taking a westerly course—that is, setting—get news from the wayfaring man, Pisces. Finally one of them sitting down to rest on the brow of Mount Moria, the horizon, discovers the sprig of cassia, at the point of union of night and day. This promises the coming resurrection, for the moon will rise again, as will the soul that sinks into the grave. At this point, also, are discovered the three assassins, or visible angles. The three Fellow Craft that discover the assassins, represent the three zodiacal signs through which the moon moves from full to last quarter. They report the discovery to King Solomon, the sun, who sends another to look, that is, the sun during the moon’s journey around the cycle has moved forward a sign, so the moon to reach it must, in addition to the twelve, move also through this sign. When the body is uncovered, an offensive smell arises. The moon is still decreasing, or decomposing, in light. A search is made for the Master’s Word, but nothing is found except a faint resemblance to the letter G marked on the left breast. The letter G found on the body is not recognized as a key to the Master’s Word; for being on the left breast it signifies generation impelled by material motives. Yet while not the Word itself the discerning will not fail to note that it is the key to the word. The three signs by which the body is discovered represent the explorations of the soul on all three planes. Applied to humanity at large, it signifies material, mental, and spiritual effort. The Master, finding the Word lost, repeats three times the Master’s sign and the words; “O Lord, my God, is there no help for the widow’s son?” Unless the word, to which Generation is the lost key, be recovered, there is little help on any of the three planes for the soul, nor as applied to humanity is there much hope of greatly improving the condition of the world.

Twelve Fellow Craft, zodiacal signs, are summoned to go with Solomon, the sun, to raise Hiram Abiff, the moon. They form a circle around the grave—the zodiacal signs form a circle—and the Master offers up a lengthy prayer the purport of which is a plea for immortality. The Master then directs that the body be raised by the E.A. grip, Boaz; but the skin cleaves from the flesh and it cannot be thus raised. Immortality cannot be attained by the application of mere physical methods; for the body is not the man, no more so than the skin is the whole body. It is next proposed to raise the body with the F.C. grip, Jachin; but it cannot be done because the flesh cleaves from the bone. The soul is not assured of immortality when it can work on the astral plane; for the astral body is not the whole man, no more so than the flesh is the whole body. Finding the grip of the two lower degrees inadequate, the Master raises the candidate for the Master’s degree, who represents Hiram Abiff, with the Master Mason’s grip, upon the five points of fellowship, uttering in his ear the Word Mah-Hah-Bone, used as a substitute for the lost Master’s Word. This Master’s grip is called the Lion’s grip, because it is typical of the sun’s action in the sign Leo where it exercises its most virile power. It is made in shaking hands by sticking the finger nails of each of the fingers into the joint of the other’s wrist where it joins the hand. The five fingers of one hand represent woman, and the five fingers of the other hand represent man. As all portions ruled by the various planets thus come in contact, it represents complete fusion, soul infiltration of soul. Such is the powerful influence of the Sun in the love sign Leo, by which the Moon is again united to it; denoting the eternal union of twin souls through which their united immortality becomes assured. It is called Mah-Hah-Bone, because the word, signifying marrow of the bone, denotes a more complete fusion than that of the physical, symbolized by the skin; or of the astral, symbolized by the flesh; or even of spiritual bodies, symbolized by the bone. It refers to the complete and permanent soul union between natural counterparts, soul of soul, heart of hearts. The raising on the five points of fellowship is accomplished by taking the candidate, who represents Hiram Abiff, by the Master’s grip and lifting him by bracing the right foot against him. When raised, the Master’s right foot is inside his right foot, the inside of the Master’s knee is against his, the Master’s breast against his breast, and their left hands are on each other’s backs, each putting the mouth to the ear of the other, in which position alone the Master’s word may be given. In this manner the fullness of the reunion between sun and moon is designated. Being together, both receive the five points, that is, the same aspects from the other five planets. The three attempts at raising account for the three signs through which the moon passes from its last quarter to reach new moon, which is its union with the sun. By this time the sun, having started at the first of Leo, has reached the 28th degree of the sign. According to the Hermetic System of Names and Numbers (see Course 6, The Sacred Tarot), 2 plus 8 equals 10, which is the number of man and woman, that is, the union of two 5’s, or the five points of fellowship.

The soul also, having taken its cyclic pilgrimage from spirit into matter and from matter back to spirit again, not only arrives at its original state of exaltation in the spiritual world, but the ego, having gained wisdom and love through its soul’s experiences, has passed to still higher spheres, and the soul uniting with it is raised to these regions. Applied to humanity as a whole, through the reestablishment of harmonious relations between man and woman, and their united efforts, the misery that has resulted from their strife is banished, and they become efficient agents for building up a better world. The union of foot to foot (Pisces) represents mutual understanding, which is essential to united effort. It further refers to united effort in spiritual science and psychical research, because these are ruled by the sign Pisces. The union of knee to knee (Capricorn) typifies the value of mutual service. In this manner co-operation yields the best results. It also indicates that there is united effort in regard to material attainment, for this too is ruled by the sign Capricorn. Breast to breast (Cancer) signifies that if best results are to be obtained there must be unity of aspiration. It also indicates that the magnetism of each should nourish and sustain the other, and that there should be unity in the home, for these things are ruled by the sign Cancer. The left hand to the back (Leo) of the other shows that each should work in a physical way to strengthen and support the other. Each should support by his mental endeavors, ruled by Gemini, the ambitions, ruled by Leo, of the other. Lastly, there should be complete and mutual exchange of confidences between husband and wife, such as is denoted by mouth to ear (Taurus). And the lips should offer encouragement to the other, and both should fulfill their financial obligations, these being ruled by Taurus.

How the Five Points of Fellowship Do Their Work —The number five is the number of Jupiter, the planet of religion. And if the resurrection of the soul, Hiram Abiff, is to take it through the astral realm—the upper regions of which commonly are called the spiritual realm, but are not, as although their vibratory rates are high, the velocities are still those which pertain to astral substance—there must be great devotion, not to piety or any special orthodox belief, but to true religion.

Velocities of substance below that approximating light define the substance as physical in nature, and thus as belonging to the material plane. But when velocities are attained greater than that of light, that defines the substance moved as no longer physical, but as belonging to the inner realms. The planetary vibrations that affect human life and destiny, the thoughts of man, and the unconscious minds, not only of men, but of all other creatures, persist in substance having a velocity greater than the Boundary-Line etheric energy, of which light, radiation and electricity are well known manifestations. That is, they occupy the astral plane, and are not restricted by the limitations imposed upon purely physical existence. Things, by the mere circumstance of their physical existence, also have astral counterparts in the astral realm; and all life-forms on earth, when the physical is destroyed, tend to persist for some time as astral life-forms in the inner realm. Good and bad, high and low, vicious and saintly; people continue existence after physical death on the astral plane. But although there are fewer limitations to existence on the astral plane than on the physical, it too has its own restrictions. Life there is not everlasting. Planetary currents and the cycles which affect astral life in time cause the dissolution of the astral form, more slowly, to be sure, than the physical is caused to disintegrate, but none the less surely. Immortality is not static, but depends on eternal progression. When velocities still higher than those which astral substance can attain are reached, new properties are at hand, and that which is affected is spiritual substance. But while all life-forms on earth have an astral counterpart in which they survive for a time after physical dissolution, none has a spiritual body until that form is built, either from the material plane before death of the physical body, or from the astral plane, where time and opportunity also are present, before the second death dissolves the astral form. If the individual is to continue to survive he must construct, by the quality of his aspirations, thoughts and feelings, a body in which he can function on the plane of velocities still higher than the astral, the real spiritual plane. While the range of vibratory rates on one plane often greatly overlaps those of another plane; for molecular vibrations may be more rapid than some vibrations in the Boundary-Line etheric substance; nevertheless, vibratory rates of a particular kind can be used to affect substance on a still higher plane. That is, much as the molecular vibrations of a piece of iron when they become sufficiently rapid through heating, impart energy to etheric substance which we recognize as light, or an electric light filament glows, so aspirations based on definite motives, love of the less selfish kind, and certain combinations of thoughts which act as a flux one with the other, affect spiritual substance directly. That is, the vibrations imparted to astral substance by these mental states have the property of affecting spiritual substance which has velocities that astral substance cannot reach.

And in the Master Mason’s degree particular stress is placed upon the higher types of love thus to affect spiritual substance and build a spiritual form. Yet true religion in its practice, although not so easily, also can be utilized for this purpose. This, however, implies much knowledge of Spiritual Alchemy (explained in detail in Course 3, Spiritual Alchemy), determined practice in thought control, and devotion to Universal Welfare. The individual, regardless of his physical environment, who resolutely directs all the acts of his life, including his thoughts and emotions, to those things which after due thought he believes are in the interest of society as a whole, by so doing is being raised on the five points of fellowship. He is gaining in understanding (Pisces), co-operating in attaining (Capricorn) practical benefits for mankind, developing exalted aspirations (Cancer), strengthening (Leo) his will, and mentally exchanging confidences and receiving (Taurus) encouragement from those still further along the path who impress him from the inner plane. In fact, to be truly a Master Mason implies that through diligent practice one has learned how at all times to maintain a constructive attitude, and to keep the thoughts directed to the accomplishment of those purposes which are of greatest assistance to mankind. It implies that one has so conditioned his emotional nature that anger, fear, hatred, grief, disappointment and jealousy are never felt; and that instead there is at all times, and toward all persons, a feeling of benevolent kindness, which may nevertheless be strict and firm; and that one has acquired the ability to feel, with no great effort exalted love and tender affection. Mastership, according to Ancient Masonry, thus is seen to be a very different thing from the popular conception that to be a Master one must retire from the world and devote the time to meditation and so-called spiritual practices. In fact, true spiritual practices are now seen to rest upon man’s contact with others. It is impossible to acquire spirituality or true Mastership through selfish seeking. Instead, they come only as the result of pronounced effort to assist others. It is not primarily to gain spirituality that the Master learns to develop a steady, positive and rather high electrical potential, through which he is able to shut from his consciousness thoughts of others or thoughts of his own which he has decided are not constructive, and through which he is able to maintain control of his emotions. He learns to do this, and to extend his consciousness to the inner plane and there acquire information not to be had through other channels, because these abilities enable him to help the people he contacts. When, depends upon individual circumstances. But one who thus develops the other requisites of a true Master Mason, will not too long have to wait for union with the soul of his soul. For now it will be apparent that the whole tragedy of Hiram Abiff, and his later resurrection, are meant to symbolize the soul’s separation from its divine counterpart, its separate journey through the cycle of involution and evolution, and its final attainment of an immortal life through reunion with its lost mate.

In Egyptian tradition Osiris is dismembered, but the fourteen pieces representing the fourteen days from full moon to new moon, are collected and reunited by Isis. The ashes of Hiram, however, are represented as having been buried under the sanctum sanctorum, and a monument erected over them figuring a virgin weeping over a broken column, with a book before her, in her right hand a sprig of cassia, in her left hand an urn; Time standing behind her, with his hands infolded in the ringlets of her hair. The virgin is Isis weeping over the slain Osiris, her lost mate, signified by the broken column. That immortality be assured, as suggested by the cassia, it becomes necessary under the law, signified by the book, that reunion take place. This has not yet occurred, for the urn, symbol of affections, is still empty. Hair is ruled by the planet Venus, and until the reunion takes place her affections bind her to the realms where time is master. Applied to humanity at large this ensemble signifies the destruction of the better impulses of the soul through the abuse of the creative energies. The involution of the soul into matter and its evolution back to spirit, is symbolized astrologically by the Sun’s journey through the zodiac, as related in chapter 5. But the separation of the two halves of the divine soul and their subsequent reunion after the pilgrimage of zodiacal cycles is symbolized astrologically by the separation of the sun and moon, and their ultimate reunion. It may be thought that the Ancient Masons were somewhat arbitrary in enacting the scene with the sun in Leo, but not so in fact; for in practical magic, at which they were adepts, operations of an electric and repellent nature are more successful if initiated at noon of the day of the first new moon after the sun enters Leo. On the other hand, as any astrologer readily understands, operations of an attractive and magnetic nature are more successful if initiated at midnight of the day of the first full moon after the sun enters Capricorn. As Isis of Egypt searched for the fourteen fragments of Osiris, and as the moon decreases for fourteen days between full moon and new moon, so we need not be surprised to find it related that Hiram Abiff remained fourteen days in his grave before being resurrected. In the individual horoscope the tragedy of Hiram corresponds to the revolution of psychic forces within the astral body of man from month to month and from year to year. It is the magical cycle of the soul as measured from one transit of the moon over the radical place of the sun to another such transit; and this is the exact measure of psychic power received by the individual from month to month. It has a most important practical application, for soul powers are found to have their periods of ebb and flood, there being times when it is possible, and there being times when it is not possible, to establish the essential conditions necessary for the successful practice of high magic. This phase of the matter is explained in detail in Award Manuscript 13.

Mark Master Mason

Chapter 9 Mark Master Mason HE FOURTH DEGREE of Masonry, to be consistent with the science of numbers which associates four with Realization, relates to the realization and utilization of the powers and functions conferred by the first three degrees. Thus does the fourth Major Arcanum of the tarot (see Course 6, The Sacred Tarot, Chapter 4) become a commentary, in the language of symbolical pictograph, on the Mark Master degree of Ancient Masonry. The divine Tetragrammaton of the kabalists summarizes all potencies in a word of four letters. Astrologically, all celestial influences are synthesized in the four-fold form of the sphinx. And in Ancient Masonry the whole of essential Masonic doctrines are compressed within the first four degrees; additional degrees being merely an elaboration of what in its essence may be found in Entered Apprentice, Fellowcraft, Master Mason and Mark Master degrees; Mark Master denoting that the soul has reached maturity and is at the period of its fruition. To open the Mark Master lodge eight officers are necessary and ten usually are present, corresponding to the seven planets of man’s seven-fold constitution, plus the three upper-octave orbs, or overseers. Uranus, Neptune and Pluto are truly overseers in the sense that when injustice and tyranny become rampant on earth, the factors within the unconscious minds of men take a hand and bring, through revolution, a change; and in the sense that it is through utilizing the high-frequency electromagnetic radiations of the nervous system which are ruled by these planets that ESP and other inner plane activities of the soul can effectively be directed, and through which the inner plane intelligence of man can reach and effectively direct the physical brain. Uranus prominent in the birth-chart gives facility in using the Inspirational System of mental activity, Neptune prominent in the birth-chart gives facility in using Feeling ESP, and Pluto prominent in the birth-chart gives facility in employing the Inner Plane System of mental activity. Through these upper-octave faculties man can acquire information and power to direct his own life and destiny which can be acquired in no other way.

The Junior Overseer is located at the South Gate, to indicate the illumination given by the type of Intellectual ESP conferred by the electromagnetic radiations of the nervous system ruled by Uranus; even as at noon, which is the Sun’s south point, the illumination is greatest. The Senior Overseer is placed at the West Gate, to indicate the receptive quality given by the electro-magnetic field of the nervous system ruled by Neptune, which makes of it a receiving set to pick up, radio fashion, the astral vibrations radiated by objects, thoughts and conditions. The Master Overseer is stationed at the East Gate, to indicate the new life, the conscious inner plane life, bestowed by the highest of all electromagnetic radiations of the nervous system, ruled by Pluto, which when properly active in the individual life can be compared to a rising sun revivifying a slumbering world. The candidate is represented as having passed initiation on all three planes and returned to his body. Four raps signify the accomplishment resulting from this action on three planes, and the cable-tow is wound four times around his body to represent his realization of the complete union between soul and ego. To indicate that after his travels upon the higher planes he has now returned to physical life, the Senior Warden reads the following passage of Scripture: “Then he brought me back the way of the gate of the outward sanctuary, which looketh toward the East, and it was shut, and the Lord said unto me: Son of man, mark well,” etc. The Mark Master’s sign, the Heave-over, is made by interlacing the fingers of both hands, holding them down in front opposite the right hip and then bringing them to the left side of the neck as if to throw a weight over the left shoulder. The E.A. degree, represented by the First Major Arcanum of the tarot, corresponds to the planet Mercury. The F.C. degree, represented by the Second Major Arcanum, corresponds to the sign Virgo. The Master Mason degree, represented by the Third Major Arcanum of the tarot, corresponds to the sign Libra. The Mark Master degree, represented by the Fourth Major Arcanum, corresponds to the sign Scorpio; thus this Heave-over, alluding to the rejection of the Keystone, refers to the sign Scorpio. The ten locked fingers represent the union of man and woman, and the front of the right hip symbolizes the constructive power of Scorpio, which by most is discarded, or used negatively in Venusian pleasures as indicated by the left side of the neck.

The Keystone of Psychic Development is Proper Electrification —Any control of the thoughts and emotions, by which alone the character and the fortune attracted into the life can be improved, ESP or inner plane work of any kind accomplished, or domestic felicity advanced, depends upon proper electrification; and proper electrification is closely related to the activities of the region ruled by Scorpio, which symbolically are thrown on the rubbish heap in the heave-over. Love as a mental condition is very real. But to feel love there must be appropriate electrical energies in the nervous system. While we occupy physical bodies we feel with the nerves, and that which gives rise to the feeling is the electric charges which they generate and whose impulses flow to some central station in the brain. Love is of various kinds and on various levels of expression. The feeling of affection for children, for instance, seems to depend much upon the electrical energies generated through the secretions of the back pituitary gland; and the more refined type of love seems linked with the electrical energies generated through the secretions of the thyroid glands. But for the sake of this illustration let us consider the more common phase of attraction between the sexes. Man and wife may mentally and spiritually love each other devotedly, but the feeling of physical attraction commonly is subject to wax and wane. Loyalty, devotion and willingness to self-sacrifice may well be constant; but the more physical attraction and responsiveness are largely dependent upon the electrical condition at the time. In spite of willing to do so, neither can have any real passion, or even strong feeling of physical attraction toward the other, if through overwork, illness, or too much sex indulgence, that one is electrically depleted. Feeling depends upon the electrical energies present, and if these are absent and cannot be generated, the feeling cannot be coaxed or willed into existence. While other glands are involved in lesser degree, it is chiefly the function of the secretions of the gonad glands to develop in the nervous system those particular electrical energies which give the feeling of physical attraction toward the love object. When the high-tension electrical energies are expended there is a lowering of potential, and the feeling which persists, due to the strong lower potential electrical energies present, is of different quality. If harmonious, it may sustain a tender love which is far above mere passion. If the thoughts at the time have been conditioned to consider all expression of sex sinful, or if for a variety of reasons there is inharmony or thoughts of defilement, the low potential electrical energies present will bring and sustain a feeling of degradation. But in any case the violent expenditure of electrical energies which have been generated largely through the action of the secretions of the gonads on the nervous system, for the time being markedly lowers the electrical potential.

Depending upon the health of the individual, the activity of his gonad glands and other factors, in a shorter or longer time the electrical potential due to gonad activity normally rises to a point where it exerts considerable tension; in other words, to a point in which the feeling of physical attraction for the loved one again is quite strong. Now electrical energy in the nervous system is capable of being diverted, much as the electrical currents flowing over the ordinary power lines are; and those generated through the action of the secretions of the gonads on the nervous system are not only capable of being diverted into different systems of mental activity, but also are capable of being stepped up or stepped down markedly in voltage. They, therefore, are capable of quite a wide range of use to give additional power to the electrical energies developed by the action of other endocrine glands. It might seem from this that a celibate life is of decided advantage in that it provides electrical energies of high voltage and power which can be used for the production of psychic phenomena, for building up vitality, to use in cerebral thinking, or for such other purposes as require energy. And this is the general idea behind the Oriental training which decrees that a neophyte must renounce marriage and live a celibate life. But here we are confronted with three factors which are subject to a widely variable personal equation.

1. The electrical power normally generated in the nervous system through the action of the gonad secretions by a person who has Mars inconspicuous in his birth-chart and Venus in conjunction with Saturn is but a small fraction of the electrical power generated by the action of these secretions by a person who has Mars conjunction Venus and both very prominent in his birth-chart. Those who do creative work of any kind have active gonad secretions; and it is likely that some creative artists generate daily, in spite of marital excess, more electrical energy of this kind than most other people do even when they live celibate lives. 2. Ordinarily a gland, muscle or nerve which is called upon to do no work tends to reduce its activity, perhaps even atrophy. While under normal conditions of abstinence no such deterioration is likely to take place, the question remains whether or not gonad secretion which is given no opportunity to function normally will continue as well to assist in the development of electrical power in the nervous system as if not too frequently it were called into normal play. 3. The electrical power that can be handled successfully by the nervous system when generated, varies markedly with different persons; and anyone can only handle so much successfully. When the lighting system in your home gets an overload of electric current, there is a fuse which melts and cuts the current off so it will not burn down the house. Now some people put a one cent piece, which will not melt, in the fuse box when a fuse has been blown, and because while they have it there no unusually heavy electrical load is present, no damage occurs. But when an unusually heavy current comes in under such circumstances, there is usually a fire or other

catastrophe. And the individual who normally generates much electrical power under the influence of the secretions of his gonad glands, and who through trying to awaken his kundalini or by rhythmic breathing intensifies this current, and at the same times lives a life of enforced celibacy, suffers much damage. He generates more electricity than he can handle and it causes disaster. That which is related to sex becomes a very delicate subject of discussion, too delicate to go into the details as the importance of the matter warrants. Yet the individual who employs everyday common sense, instead of being led astray by fantastic mysticism or by the opposite extreme, sensualism, will solve its problems without much difficulty. He can do this more readily than anyone can lay down hard and fast rules for him, because he is in a position to observe the actual effect in terms of the volume and potential of electrical energy present as the result of variations in conduct. Not only do hard and fast rules that work for one person often fail to work well for another, but usually there is a periodic variation of gonad activity during the month, which differs widely in intensity with different persons, so that at one period even though the thoughts are turned exclusively to cerebral pursuits, the electrical power present may be far more than at another period even when the thoughts are not especially guarded. The condition of electrification to be sought, and to which the sex activity or lack of sex activity may contribute or from which it may detract, is that in which there is not so much electrical power within the nervous system as to place the individual under a strain of pressure, but in which there is ample to do whatever work is at the time required of it. And of course it is understood that this sex factor is only one of a number of things which may assist or detract from thus acquiring the proper electrical power. Emotion cannot be felt in the absence of electrical energies, and to sustain a Mood there must be available adequate electrical power which can be used for this purpose. Yet, because there is so much nonsense written and talked about sex and the kundalini, I believe I should again emphasize that while electrical energies generated through the action of the gonad secretions are capable of being diverted into widely different channels, or sublimated so that their voltage and trend support noble aspirations and the highest phases of love, it is quite possible to develop more electrical power than can be diverted, or used in a constructive way. The second sign is made by dropping the right hand again to the region of Scorpio, clenching the last two fingers, and leaving the thumb and first two fingers open. It refers to the method of carrying the keystone, represents the male trinity, and indicates symbolically this process of proper electrification.

The hand is next raised to the right ear and the open thumb and two fingers passed with a circular motion about the ear. This signifies that after proper electrification the electromagnetic energies are used to reinforce astral vibrations which enable the individual to exercise Intellectual ESP and thus receive information from the inner plane. The ear indicates the reception of such information. The hand is then dropped partially down, the palm open and in a horizontal position, and the left is lifted up and brought down edgewise upon the wrist of the right. This alludes to the penalty of having both the ear and the right hand cut off, meaning that if the wages are not properly received, that is, if they are received negatively instead of through ESP, that the ability to receive anything of value, or to execute anything meritorious, will be cut off.

The Keystone of Attainment is Proper Cooperation Between Husband and Wife —The third sign is made by extending the right arm in front with the hand clenched except the thumb and two fingers. It indicates the method of receiving wages, and the importance of positive virility. The keystone which the builders rejected is neither oblong nor square, but is composed of both straight and curved—masculine and feminine—lines. It is taken successively by the candidate to the three overseers, who note its singular beauty and form, but finally reject it because it has not the mark of any craft upon it. It was formed by Hiram Abiff, the divine soul, to be the keystone of the temple; but upon his death was lost, and when later rediscovered and presented to the overseers it was not recognized, but was cast out among the rubbish. It has the mark of no particular craft upon it because it belongs to all souls, and each must be found worthy before he can place his astrological signature upon it. In its highest aspect it is the union of soul mates by which they are enabled to receive the wages of immortality. On planes less high the keystone refers to proper union, the knowledge of which, as indicated in reference to electrification, for ages has been lost to mankind, and now rediscovered is in danger of being rejected by the overseers; that is by the occultists, mystics and spiritual aspirants; as was the case in the past. But before the temple is completed a search is made by the Craft for the missing keystone; for the temple cannot be finished without it. It is found amid the rubbish and brought to the Master, who reprimands the overseers, and reads the following passage from the Scripture, which clearly designates its nature: “To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth, saving him that receiveth it.” That is, by united regeneration man becomes renewed, or given a new name, even as by soul union man becomes man no longer, but an angel.

The keystone is said to be 4 x 6 inches dimensions, representing 24 hours, or the circumference of united night and day. About its circumference is a circle of 8 letters, given as H-T-W-S-S-T-K-S, the initials of Hiram Tyrian, Widow’s Son, sent to King Solomon. This refers to the return of the divine soul to its source, and may be rendered: He That Was Slain Soars to Kindred Spirit. In humanity it also refers to regeneration supplanting generation. Within this circle of letters every Mark Mason must place his own private mark, which, of course, is his astrological signature. Thus the 8 letters represent the 8 planets—in addition to Sun and Moon, that are not planets and signify masculine and feminine—which circle the heavens daily.

The Keystone as Applied to Natal Astrology —Thus is indicated that one diurnal rotation of the earth measures out to man the astrological energies to be released during one year of life, and that this is the keystone of timing and indicating the major events which are attracted into an individual’s life. The progressed aspects calculated by this day-year system are not merely symbolic; for that which is symbolic only may reveal information of value, but it does not exert a definite and positive force such as progressed aspects do. Horary astrology certainly to a large extent is only symbolic, and by its aid information of value may be acquired. But horary astrology is a method of divination and thus in a different category than natal astrology, which I am convinced maps actual energies which have an impact upon the person whose birth-chart and progressed aspects are under consideration. No doubt, as there are many methods of divination by using cards and numbers, there are various systems of astrological divination which can be used, even in connection with the birth-chart, through which considerable information can be obtained about that which will happen to the individual in the future. Having tried some of these methods out, I feel confident such is the case. But I am even more firmly convinced that the progressed aspects employed in the Hermetic System are something more than divinatory clues, and actually map invisible forces radiated by the planets which have a definite effect upon man. I have progressed the charts of many people who knew nothing about astrology and asked them how they felt in reference to various matters as compared to the way they felt about the same matters at other periods in their lives. I have found invariably that at the time a certain strong progressed aspect was operative that the trend of their thoughts and their feelings about the things represented by the houses of their charts affected by the aspect had changed markedly in the direction indicated by the progressed aspect.

Almost any astrologer of experience upon learning of the outstanding conditions and events in another person’s life, yet without knowing the birth-chart, can correctly tell the person that a certain specified planet is being heavily aspected by progression at the time. Each planet has its own characteristic manner of affecting events. I have witnessed this picking of the planet responsible for an event, before the birth-chart has been seen or the progressed aspects calculated, innumerable times, and later verified when the progressed aspects were worked out. On many occasions I have had students, who had not taken the trouble to work up their progressions, or who as yet did not know how to do so, remark that they felt the vibrations of Mars, or Venus, or Uranus, or Saturn; and on working up the progressed aspects I have found that there actually was a progressed aspect to the mentioned planet then operative. And students who know they are coming under a progressed aspect, and keep on the lookout to discern when they first feel it, sometimes feel it distinctly when it is a full one degree from perfect, and sometimes feel it only when within half a degree or less from perfect. Many students report that they always can feel the distinctive influence of any of the planets when it is making a strong progressed aspect. They can name the planet to which they are thus most strongly responding. More evidence could be cited to indicate that the day-year progressed aspects at the time they are operative exert a well defined and plainly felt force upon the individual. But as many who read this can feel what planet is making a strong progressed aspect in their charts, when they have for a time neglected to look up their progressions, let us consider how that which takes place in one day after birth can spread its influence over 3651 4 days of life. Now I realize that when I again mention Einstein and Relativity that many will feel I am treading upon highly debatable ground. And in so far as Einstein’s General Theory of Relativity is concerned, which deals with curved space in relation to gravitation this is true. But in regard to Einstein’s Special Theory of Relativity, which was first propounded in 1905, and whose implications alone, I believe, explain the action of progressed aspects, extension of consciousness, ESP and inner plane properties in general, it has now become almost unanimously accepted by those best qualified to prove or disprove it. To quote from an article by H.P. Robertson, Ph.D., Professor of Mathematical Physics, Princeton University, which appeared in the June, 1939, issue of Scientific American Magazine: In view of these developments one may say that at present the special theory of relativity is one of the most thoroughly accepted and most firmly established doctrines of modern physics. It has permeated the fields of mechanics, electromagnetism (including optics) and atomic physics; while it may appear desirable to have further direct checks on the validity of its mechanical aspects, a deviation from the predicted effects would constitute a most puzzling—and, at least temporarily, distressing—jolt for modern physics.

An essential factor in the special theory of relativity, which has now become so completely accepted in scientific circles, is the inter-relationship between velocity and time. It is held that there is no such thing as absolute time, but that as velocity increases, time slows down, until, at the velocity of light time comes to a standstill. Conversely, as time speeds up, velocity slows down until at the time speed with which we are familiar, objects tend to move at the velocity physical things are observed to do. Nor is this just a theory, as the experiments of Dr. Herbert E. Ives, mentioned in chapter 5, demonstrate. He reported that observing the Doppler shift in an oncoming hydrogen beam, and at the same time the shift due to the recession of the same beam, shows that, as relativity predicts, a moving clock keeps slower time than one standing still. If at the velocity of light time stands still, within a single moment of such slow time an infinite number of events could happen. And in a realm, or condition, where velocities were not so great as light, but are greater than that of ordinary physical objects, a large number of events can happen in a single moment of this slower time. In our dreams, for instance, and to some people when they are on the verge of dying, there are numerous experiences which in ordinary time would require days or years, compressed into a few minutes of the slower time of this borderline state of consciousness. When our consciousness moves from this borderline realm where velocities are far greater than those of physical life, to the realm of physical existence where velocities are much slower, the events which in our dream took but a few moments to happen, spread out in this faster time of normal life to occupy a period which seems to us days, or months or years. To take another illustration, suppose we walked from Los Angeles to San Francisco at the rate of 25 miles per day, and pass through 30 towns on the way. At this velocity it would take us 18 days to see the 30 towns. But by airplane we can make the trip in 3 hours, seeing the 30 towns. That is, in three hours’ movement at airplane velocities we can see as many towns as in 18 days at walking velocities. The amount of experience to be had in a given interval of time—3 hours, for instance—is relative to the velocity with which such events are passed. According to relativity, as velocities increase there is a definite slowing down of time, the exact amount being determined by the Lorentz transformation. Similarly, as velocities slow down there is a definite speeding up of time, the exact amount being determined by the Lorentz transformation. We have already seen that a dream, or near death state of consciousness may have a velocity, in so far as the number of events witnessed within a few moments of this slower time of the boundary-line state, such that these same events happening on the physical plane would require days or months to take place. That is, in the boundary-line region between the physical world and the realm having velocities

greater than that of light, time so slows down that when brought up into physical consciousness it is similar to bringing all the things witnessed in a 3 hour airplane flight from Los Angeles to San Francisco up into a consciousness that knows no faster velocities than walking, in which time is speedier and movement proportionally slower, so that it requires 18 days for the same amount of experience. Material science has now proved that the nerve currents are electrical in nature and that man has an electromagnetic form. Electromagnetic waves when radiated move with the velocity of light; but electric currents traveling over wires or over nerves move much slower. In other words, in man’s electromagnetic form are velocities greater than those of ordinary physical substance, but which are not as great as the 186,173 miles per second that light travels. From what already has been said it will be apparent that if a clock slows down relative to the velocity it acquires, as consciousness attains higher and higher velocities it will be able to have more and more experiences within the space of four minutes of this slowed down time. At a certain velocity, which is well within the limit of what can be expected to occur in man’s electromagnetic form, the ratio of the number of experiences in four minutes of slower time, to the number of experiences in the faster time of external life, would be 3651 4 to 1. Bear in mind that in the one interval of the slower time of the high velocity region as many events can transpire (remember the airplane trip to San Francisco) as in 3651 4 similar intervals (remember the walking trip to San Francisco) of the faster time of the ordinary objective world. The slower the time, the more numerous the events that can happen in any given interval, but as time is speeded up to the tempo of ordinary physical existence, it takes more intervals of this physical time to accommodate a given number of experiences. In case the ratio between the electromagnetic region of man’s body and his physical were 3651 4 to one, the occurrences that took place in a little less than four minutes of this slower boundary-line time, when expressed in the faster time of the external world would occupy a duration of twenty-four hours, and what took place in 24 hours in the time of the boundary region, when externalized on the physical plane would take 3651 4 days of the ordinary faster time; that is, what took place in one day in the boundary region, when externalized would take place in one year of the faster physical time. Under such circumstances, just as a dream occupying less than four minutes when brought into objective consciousness may represent a whole day of physical existence, so changes brought about in a portion of the finer body at a certain velocity level, by planetary movement during one day, when transformed into the faster time of objective existence, occupy 3651 4 days, or one year of this faster objective time. This represents the time-velocity transformation of energies released by the day-year progressions.

I am confident that the forces thus released by day-year progressions are no more symbolic than is the radiation of high-velocity particles from radioactive matter which takes place in the laboratory of the physicist, and to measure the mass of which he must apply the same relativity transformation I have indicated. These radiations are invisible to the unaided physical eye, but even as do planetary forces, they are capable of producing powerful effects on man.

Wages and the Astral World —At the building of the Temple it was the custom of the craft to assemble at the sixth hour of the sixth day of the week to receive their wages. The members of the lodge, therefore, march two and two to the window where they are paid. As the sixth day is Friday, ruled by Venus, and the sixth planetary hour of Friday is the hour of Mars, they typify these two planets, corresponding to the astral body and animal soul of man. The attraction of these two planets for one another is greater than that between other planets, and it is in the astral world while man possesses an astral body and an animal soul that he receives the reward of his deeds upon earth. The wages are paid by the Senior Warden, or divine soul, who gives each worthy craft a penny. When the candidate puts his hand through the lattice window, it is held fast and the order given to cut it off. This signifies that the soul may incur the penalty of being held captive in the astral world by not knowing how to receive wages, not being able to raise the vibrations of Venus and Mars to the spiritual plane, as typified by the circular coin. The hand being cut off symbolizes that the result is a loss of executive power. The pass grip is made by grasping the fingers as though to assist another, and refers to the assistance given to each other by the workmen as they climbed the steep banks of the river Joppa when bringing timber from Lebanon. It symbolizes the mutual assistance that may be given in reaching the astral plane, Joppa. Joppa, therefore, is the password. The true grip is made by passing from the passgrip to the Mark Master’s grip, which is given by locking the little fingers of the right hand, turning the backs of the hands together and touching the thumbs. It is called Siroc, or Mark Well; symbolizing that the lower passions and desires have all been conquered and that the spiritual bodies unite in a mutual use of the will. The little finger is ruled by Mercury, emblem of the spiritual body, and the thumbs signify will. The neophyte should Mark Well, therefore, that as he climbs the height of occultism all passion will have gradually to be overcome to enable the soul to direct its will without the aid of passional excitement. The candidate is received into the Mark Master degree upon the edge of the indenting chisel. This represents vivid formulation of the object to be attained and the constant application of the will to that attainment. He is finally instructed how to receive his wages, and receives a penny. At this the others murmur and throw their coins upon the floor, protesting that one inexperienced should not receive the same wages as an

accomplished workman. But the justice of so paying is supported by a passage of Scripture, and the craft are at last satisfied. Thus in life some must toil long and laboriously to become worthy of receiving a spiritual reward, while others make attainment almost immediately, which apparently is an injustice. But time and opportunity, in the course of divine providence, are meted out to all, and only the foolish question divine justice. A brother in asking a favor pledges his Mark, and so resembles Hiram Abiff, the divine soul, who seeks sustenance from Solomon, the ego, in order to accomplish his destiny. The divine soul receives succor only as it pledges its immortal nature to work in harmony with the universal will. It is symbolized by the Moon seeking the beneficence of the Sun’s rays. For a similar reason, a brother receiving a pledge and granting a favor is like King Solomon, who was renowned for his beneficence. He resembles the Sun which sheds its rays upon the Moon, and he is like the ego which sustains and inspires the soul.

5. Past Master Degree —A Master Mason cannot preside over a Master Mason Lodge until he has taken the Past Master degree. It has to do with man’s intellectual and religious qualifications, and much light is shed upon it by the Fifth Major Arcanum of the tarot, to which it corresponds. This Arcanum, ruled by the planet Jupiter, represents the hierophant, prince of occult science, who by his knowledge and goodness is enabled to exercise authority and command obedience. Man rules over the four elements of nature by virtue of his intellect. This is expressed by the number five. The Past Master Lodge is opened by the same officers, and the lodgeroom is the same, as in the E.A. degree. It typifies man in his normal physical state. The only difference is that they all wear hats. This symbolizes their knowledge concerning union; for the head in the hat astrologically represents the sun and moon conjoined. The step is made by placing the heel of the right foot against the toe of the left to form a right angle. It symbolizes mental union. The first sign is made by placing the thumb of the clenched right hand to the lips, and means the Will to keep Silent regarding knowledge that would prove dangerous to others. The dieugard is made by drawing the right hand from the left side of the neck down diagonally across the breast. It signifies the transference of negative affections into positive aspirations. The grip of a Past Master is made by first taking the Lion’s grip, and then as they say, “from grip to span,” slipping their right hands so as to catch each other by the wrist, grasping each other by the right elbow with the left hand. It refers to the interplay of forces between those who have lived together a spiritual life and understand the inner laws.

The other feature of this degree is the abdication of the Master in favor of the candidate. The candidate attempts to conduct the Lodge, but is made the target of witty remarks, the Lodge breaking up in confusion. It is meant to teach the folly of attempting prematurely to control the inhabitants of the astral realm. The elementals that the neophyte attempts to force into his service will turn and rend him unless he has undergone the necessary preparatory training.

6. Most Excellent Master Degree “—When the Temple of Jerusalem was finished, those who had proved themselves worthy by their virtue, skill, and fidelity, were installed as Most Excellent Masters. ”This degree is founded upon the Sixth Major Arcanum of the tarot, ruled by Venus and pictured as Temptation. The degree represents the trials surmounted, as indicated by the significance of the Scripture read by the Master: “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor swore deceitfully. He shall receive the blessings from the Lord,” etc. In opening the Lodge the brethren gather round the altar and kneel on the left knee with their arms crossed and holding hands so that each gives his right hand brother his left hand and his left hand brother his right hand. When the scriptural reading is over they lift their hands up and down six times while the Master counts: “One, Two, Three; One, Two, Three.” This is called balancing, and refers to the wavering of the soul between good and evil, and to the extreme tendencies that produce disastrous reactions. This also signifies the sexes in antagonism, as well as loss of equilibrium. The crossed arms represent inversion, but more particularly the cross-roads where the neophyte must decide whether he will follow the path of black magic or the path of magic that is white. After balancing, the brethren lift their hands, now free, above their heads rolling up their eyes in an attitude of astonishment. This indicates that they have been confronted by temptation. They then turn to the right extending their arms, afterwards permitting them to fall nerveless at their sides. It indicates they have yielded to temptation. This sign is said to represent the Queen of Sheba on first viewing Solomon’s Temple. It really indicates that man progresses by alternately yielding to and struggling with his animal desires, and that not without repeated effort is the final victory won. The candidate is received into this degree upon the keystone, which as applied to man is the fundamentals of sex. The password is Raboni, signifying to overcome. The sign is made by placing the two hands, one on each breast, the fingers meeting at the center, and jerking them apart violently. It refers to antagonism that may arise between man and woman, and to triumph over temptation of a sexual nature by the aid of the aspirations. The grip is given by grasping the other’s hand and pressing with the thumb the base of the third finger where it joins the hand. This is the Sun

finger of palmistry, and presides over worldly honors. The grip signifies the Will to resist the temptation to use psychic powers for temporal advantage. As the candidate receives the grip the Master places the inside of his right foot inside the candidate’s right foot and whispers the word, Raboni. This symbolizes that the candidate must understand the necessity for resisting temptation. Next, an arch is brought out supported by two pillars, Jachin and Boaz, each about five feet high. It consists of ten blocks, five on either side, with a mortice between for the reception of the keystone. The keystone, symbol of union, is placed into the arch between the five blocks representing man and the five symbolizing woman; and is driven down by six raps of the gavel, indicating the use of the Will in overcoming the temptation to abuse the sacred function denoted by the keystone. The brethren then march around and hang their jewels, sashes, aprons, etc., on the arch to denote their willingness to make sacrifices that the marriage relation may be perfect. The ark, which has been carried around by four brethren, is then brought forward and placed on the altar and a pot of incense is placed on the ark. The symbol of the ark, as well as that of incense, was explained in chapter 7. The four brethren carrying it typify the four quadrants of the heavens, and thus represent a cycle of time in which sought for results are realized. In closing the Most Excellent Master Lodge, all kneel around the altar while the Master reads out of the Bible, then they balance six times, arise and balance six more, and give the signs from this degree downward to indicate complete mastery of the knowledge received in the past, and that they have finally overcome all indecision, and have surmounted all temptation by obedience to the Law.

8. Royal Master Degree —This degree corresponds to the sign Capricorn, and to the Eighth Major Arcanum of the tarot, the significance of which is Justice and Equilibrium. At the building of the Temple, King Solomon, Hiram, King of Tyre, and Hiram Abiff decided to award the most skillful and faithful of the Master Masons by imparting to them the Omnific Word. But they took a solemn oath not to impart the Word until the completion of the Temple, and then only when all three were present. As this Omnific word is the immortal union of soul-mates, it is at once apparent that it can only be imparted in the presence of the ego, divine soul, and spiritual body; for if the divine soul, corresponding to Hiram Abiff, be slain, its union with its mate is impossible. Furthermore, it can only be imparted at the completion of the Temple; for man must have completed the construction of his spiritual body before this permanent union can take place.

The candidate impersonates Adoniram, a worthy Master, who symbolizes the twin soul of Hiram Abiff. As Hiram is leaving his sanctuary he is accosted by Adoniram who asks him at what time he shall receive the Omnific Word. Hiram answers: “My worthy friend, it is uncertain when, or whether, you will receive it at all; for the Omnific Word cannot be given until the Temple is completed, and then only by the free consent of the three Grand Masters.” Adoniram then asks how he can expect to receive it if one of the three should be removed by death. Hiram answers by tapping the floor three times with his foot, saying: “When I die, they will bury it there.” Thus is imparted the knowledge that in case one of the twin souls sins against his immortal nature and sinks into the Lower-Pluto realm, Pluto ruling the eighth birth-chart house, it will be long ere the other receives the Word. Yet all things being possible in the accomplishment of divine justice, a new monad is budded to take the place of the prodigal, and is sent on its pilgrimage through the three planes alluded to by the taps on the floor. Thus the word is buried between the three planes, but will be recovered at the end of the new monad’s cycle of involution and evolution. Justice will finally be meted out unto all. The Master, representing Hiram Abiff, tapping the floor three times asks the candidate, “Do you know about this?” The candidate replies, referring to the Omnific Word of soul union, “I know something about it.” He is then asked what he knows about it, and replies that he knows something of the beginning of it, at the same time tapping the floor three times with his toe. That is, as impersonating one of the twin souls, he knows they were together at the beginning of the cyclic pilgrimage. Asked what was the beginning he answers that it is Alpha, and that the end is Omega. And truly the separation of the twin souls is the beginning of their career, and the reunion is the end of the cycle in which manhood is attained. The next cycle is that of the angel. Separation and reunion closes the great orbit of the Cycle of Necessity. Reunion is the tree of life, the reward of the faithful, as indicated by the Master reading from the Bible the following: “And behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in at the gate of the city.” The grip of this degree is given by each taking his left wrist with his right hand, and with his left hand taking hold of the other’s right wrist, forming a square seat. It typifies inertia and stability resulting from forces in equilibrium. The Word is given by letting the left hand fall to the side, placing the right toe to the other’s right heel, making a triangle, and saying, “Alas, poor Hiram!” This indicates dissolution, and refers to the disintegration of the wicked by the Lower-Pluto forces. The feet forming the triangle refer to understanding that the three parts of man’s spiritual being must be present before union of soul mates is possible. The dieugard is made by placing the forefinger of the right hand to the lips. It enjoins silence concerning such sacred things in the presence of the profane.

Royal Arch

Chapter 10 Royal Arch HE PHYSICALLY perfect man, or adept, possesses and is master of seven physical senses, seven psychic senses, and seven states of consciousness. The number seven, denoting the complete gamut of physical life, indicates readiness for transition to a new octave of endeavor. The number of action and completion of form, astrologically it corresponds to Sagittarius; and is explained in symbolical pictograph by the Seventh Major Arcanum of the tarot, which represents the triumph over all temptations and obstacles of the physically perfect man. Upon this tarot arcanum is founded the ancient degree of the Royal Arch. In its initiatory ritual the candidate is caused symbolically to recapitulate man’s involution, and his evolution up to the state of perfect physical manhood. As the result of this perfection, or adeptship, among other priceless treasures obtained, he is given the Omnific Word. This initiation, to represent that on every plane the soul is vitalized by its ego and functions through some kind of form—there being a trinity of ego, soul and body always present—can only take place when there are three candidates to undergo the ceremony at the same time. To indicate that these three elements of man’s constitution are never entirely separated, and that during the Cycle of Necessity through the seven realms to the one where the candidate now functions there has been a constant strengthening of the bond between them, and the unfoldment of seven states of consciousness, the three candidates are tied along a single rope which is wrapped seven times around the body of each. The Chapter represents the Tabernacle erected near the ruins of the Temple. It is an oblong square divided into separate compartments by four veils. Its square form represents the physical plane where initiation is first conducted.

Significance of the Banners and Three Times Three —The banner of the guard at the outer veil is blue, the color of the planet Saturn, and of the selfishness which must be overcome at the first step. The banner of the guard of the second veil is purple, the color of the planet Jupiter, and of the love of wealth and worldly station, which must be triumphed over at the second step. The banner of the guard of the third veil is scarlet, the color of the planet Mars, and of the hate and passion that must be left behind if the sanctuary is to be reached. The banner of the guard of the fourth, or inner veil is white, the color of the planet Uranus. This indicates that all the experiences of life, represented by the various planetary colors, must be purified and fluxed by the methods of spiritual alchemy and then combined, as the prismatic colors combine, to form the white light of spiritual gold before final adeptship is attained. These four veils also represent the four elemental kingdoms—gnomes, undines, salamanders and sylphs—which the adept of the physical plane is called upon to master. It is asked how a Royal Arch Mason is known. The answer is that it is by three times three. This symbolizes that he possesses knowledge of the three trines of the soul’s pilgrimage. The first trine, with its apex above indicating where the twin souls separated, represents by its separating sides the divergent lines followed in involution by the male and the female monads. Its base represents the mineral realm where the two souls are farthest apart. The second trine starts with the mineral as the base line and the human state of life as the point where the two sides converge. This indicates that it is possible, though only one far spiritually advanced could recognize it if it did take place, for the twin souls to meet as human beings on the physical plane. The third trine has its base in human life, and its apex in the seventh spiritual state where soul-mates are permanently united. In opening the Chapter all kneel about the altar on their right knees in the form of a circle. The circle represents spirit, and the attitude denotes the willingness to dedicate their services unreservedly to it. This circle is called a living arch, and is symbolical of the lives through which the soul passes in its cycle of necessity. The High Priest reads from the Bible, then each crosses his arms and gives his left hand to his left-hand companion, as token of the trials and temptations that must be surmounted. They then balance three times three with their arms, permitting them to rise and fall in three series of three, with a pause between each series, indicating the three trines of life: involution to mineral, evolution to man, and final evolution from man to angel. The password, Raboni, signifies to overcome, and indicates the determination to overcome all barriers to spiritual progress.

Because the higher trinity of man’s being must be present before soul-union can take place, and because it is the product of the united effort of the ego and its two monads, the Omnific Royal Arch Word can only be given in groups of three. Each of the three companions—the three representing ego and two monads—takes his brother on the left by the right wrist with his right hand, and with his left hand grasps the left wrist of his brother on the right. To indicate the three as functioning in the mineral realm of life they place their three right feet together in the form of a triangle. Their left hands form a trine in the middle region, to indicate the three functioning on the astral plane. And their right hands form a trine above their heads to typify the three functioning on the spiritual plane of life. They then balance three times three and bring the right hand down upon the left, signifying victory over temptation through wisdom, indicated by the number nine (see Course 6, The Sacred Tarot, Chapter 7), in the union of positive (right-hand) and negative (left-hand) forces. Their right hands are next raised above their heads as they give at low breath the word: Jah-buh-lun, Je-ho-vah, G-O-D. Low breath has reference to the spiritual impulse that propelled the monads upon their cyclic journey. The Omnific Word is syllabled and pronounced alternately so that each of the three speak all nine syllables, or altogether twenty-seven. These twenty-seven syllables represent the twenty-seven days it takes the moon to pass through the circle of zodiacal signs and return to its original starting point. This symbolizes the soul’s journey from its differentiation back to the spiritual state. The three candidates personate the three Most Excellent Masters who, at the destruction of Jerusalem, were carried captive into Babylon where they remained seventy years until liberated by Cyrus, King of Persia. They then returned over a rugged road to assist in rebuilding the Temple. Now the number ten represents a complete cycle (see Course 6, The Sacred Tarot, Chapter 7) of experience. Multiplied by seven to become seventy it indicates successive cycles during which the perfection of form is attained. This climax of evolution on the material plane, the perfect physical form, is man, who possesses a seven-fold constitution. Thus does the soul, descending into the Babylon of matter, become a captive of sense and seeming. It is only liberated when perfect physical manhood is reached and work is ready to be started in the reconstruction of its physical temple. The candidates are permitted to enter the Chapter, representing the material world, through a living arch. This is formed by the brethren standing in two lines facing each other, each locking fingers with the brother opposite. It typifies the forms of life through which the soul passes in its cyclic journey, and to represent the struggles in each of these lives the candidates are kneaded by the brothers’ knuckles. This punishment is so hard as often to prostrate them on the floor, indicating the dissolution of one form before another is attracted.

The end of the ritual that portrays involution finds the candidates confronted by a burning bush. This is the divine creative fire, by the energy of which the soul ascends through the various forms of physical life, finally to rebuild its spiritual temple, a miniature structure patterned in detail after the universal temple. The destruction of the temple signifies here the fall of spirit, or the involution of the soul into matter. This is brought out by reading the account given in the 26th Chapter of Chronicles, and throwing the candidates on the floor and binding them amid much confusion, and carrying them out into the preparation room. A few minutes later, to indicate that the evolutionary journey has commenced, they are released and told that Cyrus, King of Persia, has issued a proclamation to build another temple at Jerusalem.

The Living Arch —The living arch by which the candidates enter the Chapter is symbolical of the elemental life-forms passed through before the soul incarnates for the first time on the physical plane. To represent successive existences in the mineral realm of earth the candidates again pass through the living arch. Then, to typify the experiences of the impersonal soul in the astral realm after it has passed through the mineral states of life, they are led over a rugged road around the room and back again to the living arch. The next time through the living arch—the second time after the destruction of the temple, but the third time through—they are treated more harshly. This indicates that in passing through repeated incarnations in the vegetable kingdom of life the soul awakens to greater sensitiveness, becomes more aware of external conditions. Then again the candidates are led over a rugged road, indicating the period between vegetable and animal existence spent in the astral realm where experiences in the vegetable realm are thoroughly assimilated. To show the completion of this cycle of astral existence they are led around the room to still again confront the living arch. The third time through the arch since destruction of the temple—the fourth and last time in all—they are treated still more roughly. This denotes in the animal kingdom through which the soul evolves that sensitiveness, consciousness, and suffering become more intense. Then once more they are led over the rugged road, this time to indicate the period of assimilation in the astral realm after completing evolution through the animal forms, and before the soul is competent to incarnate in a human body. They are then led on around the room, but as the living arch composed of numerous brethren indicates a series of lives, and as the soul incarnates but once in the human form, they this time are not confronted by the living arch, but now are in sight of the ruins of the old temple, near the outer veil of the tabernacle. This tabernacle is the body of man, the last dwelling of the soul in physical form before the reconstruction of its spiritual temple.

To conquer the realm of gnomes and pass the veil of Saturn into the first apartment requires unselfishness. The password is “I am that I am.” It is said to refer to Moses who was sent by “I AM” to the Children of Israel. This means that the ego, which sends the monad into physical life for the sake of experiencing good and evil that it may reconstruct the spiritual temple, is eternal spirit, enduring forever through time without beginning and time without end. It is the realization of this divine relationship to the ego that first prompts the soul to true unselfishness. To conquer the realm of undines and pass the veil of Jupiter requires knowledge and sacrifice. The passwords are Shem, Ham, and Japhet. The sign is to cast a rod upon the ground and pick it up again by the end. This indicates that a knowledge of magic is necessary to the adept, and also that the creative energy, typified by the rod, to be of greatest service, must be given a spiral (spiritual) form and made to serve a living purpose, as indicated by the serpent. This sign also refers to the fourth chapter of Exodus: “And the Lord said unto Moses, what is in thy hand? And he said a rod. And the Lord said, Cast it on the ground, and he cast it and it became a serpent.” Noah, of course, personifies the sun. His three sons—the three important visible stations of the sun—are the Ascendant, the Midheaven, and the Descendant. Ham, who beholds the nakedness of his father, the sun, as the latter rises and ascends to the midheaven, growing in illumination, represents the Ascendant. But when the sun reaches the Midheaven its illumination begins to diminish, and as it moves forward the Midheaven and Descendant, corresponding to Japhet and Shem, seem to move backward toward him, finally covering him with the garment of night. Ham, symbolizing the sun rising in the sign Scorpio, indicated by Noah’s drunkenness, uncovers the sun after he has yielded to base desire. This represents indulgence and degeneration. He therefore does not receive the parental blessing bestowed upon the other two, who show base desire on the wane, and who are ashamed of depravity. These three passwords, to be understood, imply a knowledge of astrology. To be used in overcoming the realm of the undines they imply that the candidate no longer delights in satisfying base desires, but through his knowledge of generation has become master of his desires. To conquer the realm of salamanders and pass the veil of Mars into the third apartment requires purity and strength. The passwords are Shem, Japhet, and Adoniram, and the sign is made by thrusting the hand into the bosom and again drawing it out. This sign is said to refer to the fourth chapter of Exodus: “And the Lord said unto Moses, put now thine hand into thy bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow.” In the passwords here Adoniram, typifying the soul-mate of Hiram Abiff, is substituted for Ham who belongs to the realm of external desires. Adoniram indicates the sun rising in the sign Taurus, the sign of regeneration, instead of in Scorpio. This reference

indicates that the candidate is expected to understand spiritual astrology as well as the more physical branches. And it signifies that at this stage of his initiation, regenerate union must entirely supersede generation. The sign indicates the powers that may be exercised by the adept in high magic. It also warns of the frightful penalty that those must pay who fall into the snare of sex magic. To conquer the realm of sylphs and pass the veil of Uranus into the inmost compartment where adeptship is finally attained requires great self mastery and wisdom. The passwords are Haggai, Joshua, and Zerubbabel. These characters were holy men who came into possession of wonderful powers through the consecration of their lives to the work of God. Only such others, therefore, as likewise consecrate their energies to the performance of the divine will, and strive to assist the progressive evolution of creation, can ever arrive at true adeptship. The sign is made by holding out a tumbler of water and pouring a little on the floor. This is said to refer to the fourth chapter of Exodus: “And it shall come to pass, if they will not believe in the two former signs, thou shalt take the water of the river and pour it upon the dry land; and the water shall become blood upon the dry land.” Thus is signified that when properly understood the creative periods of woman are a source of occult power. Alchemy, as well as astrology and magic must be mastered by the would-be adept. At the point of progression now considered, the grosser energies are transmuted to build up electro-magnetic power. The form of the finer bodies, as symbolized by the earth, is subject to the molding influence of the passions and aspirations. The sign, consequently, refers to the transmutation of the emotions, symbolized by the water, into living active energies. To pass the inner veil it is also necessary for the candidate to present the signet of Truth of Zerubbabel. This is a triangular piece of metal with the name Zerubbabel engraved upon it. Zerubbabel was the chosen of the Lord. In other words, he understood and conformed to the Law. He was present at the building of the first temple and his hand saw the completion of the new one. Now the trine represents the ego and its twin souls, the metal signifying their most valuable experiences on the physical plane. Zerubbabel being present at the beginning signifies that the differentiation of the twin souls was under law. His being present at the completion of the new temple signifies that the reunion of twin souls is likewise under law. The signet of Truth, therefore, is that the ego and twin souls stand in relation to each other as Life, Light, and Love. Furthermore, those who, like Zerubbabel, understand and obey nature’s laws, interiorly recognize the truth, even when external evidence is lacking to substantiate it, that the twin souls of one ego must join to build the new temple of the angelic form. When they have passed the inner veil the candidates arrive at that portion of the Chapter where they are ready to take the final initiation that confers upon them adeptship on the physical plane. They consequently are examined by the brethren and declared eligible and “just such men as are wanted in building the temple.” Asked what work they will undertake, they reply that they will undertake any service,

however servile or dangerous. All aspirants to adeptship are given a work, more often than not bringing hardships and the condemnation of the ignorant, and sometimes making them outcasts and subjects of persecution. The neophyte’s future progress depends upon the manner in which he accomplishes that which has been given him to do. If he shirks it because of its arduous nature, or because it lends to unpopularity, or because it interferes with worldly interests, he is barred from further initiation. Next the candidates are directed to go to the northeast corner of the old temple and remove the rubbish preparatory to starting the new building. The northeast is the portion of the mundane sphere where the sun rises in spring at the renewal of the year after it crosses the equinox. It is the point where its regeneration commences. The candidates are furnished, one with a crowbar, typical of the plumb, and the masculine in nature; one with a shovel, in form representing the sun of spirit penetrating the square of matter; and the other with a pick, symbolizing the plumb, or vertical line of the sun’s rays, uniting with the moon, or crescent of soul. The crowbar thus symbolizes the ego. The shovel symbolizes the ego sending a ray of itself, the soul, into matter. The pick symbolizes that the result is union of ego and soul. In other words, the product of the soul’s experiences in material environment is self-consciousness. After digging awhile in the rubbish of dogmatic science and religious superstition, the candidates find a ring, typical of their evolving spiritual insight, by which they pull up a keystone of an arch disclosing an entrance to a vault below. This keystone is the one wrought by Hiram Abiff. It signifies, as elsewhere explained, that the key to soul power is union between harmoniously wedded man and woman, and that the key to occult science is the knowledge of astrology. One of the candidates agrees to descend into the vault. This vault represents the lowest grade of adeptship where treasures of knowledge are concealed. A rope is wound seven times around his body, to typify his possession of the seven states of consciousness, and he is lowered by a companion into the vault. Here he finds three small trying squares which prove to be the jewels of the Ancient Grand Masters, King Solomon, Hiram, King of Tyre, and Hiram Abiff.

First Step Toward Adeptship —These trying squares typify the three planes of adeptship, each having three grades, that are discovered by the worthy neophyte. These on the physical plane are the scientific grade, the lucidic grade and the grade of soul consciousness. In natal astrology they represent the birth-chart, progressed aspects, and cycles, each of which is triune, and taken together as the Hermetic System of Natal Astrology, comprise a perfect system. The birth-chart embraces zodiacal signs, planets and mundane houses, related to each other as spirit, soul and body. Progressions consist of major progressions, minor progressions and transits, related to each other in the

same manner. Cycles likewise correspond to man’s triune nature, being divided into solar revolutions, lunar revolutions and planetary periods. These three try squares where humanity is concerned signify man and woman united in a common work; functioning on all three planes of life. The recognition of these jewels is the first step toward actual adeptship. After the discovery of the jewels—the discovery of the methods by which knowledge may be tried and its value proved so that if it is found of correct proportions it may be used as a stone in building the temple—one of the candidates is again lowered into the vault. During this event the sun is at meridian height, and its illuminating rays enable him to discover a small box standing on a pedestal. The light and heat from the sun at this time are so intense that he raises his hand and draws it briskly across his forehead, then drops it again to his side. This is the dieugard of the Royal Arch degree. The sun is represented as at its strongest position, typical of the virility which if utilized to furnish electromagnetic vibrations that can be used in Intellectual ESP, may result in illumination, signified by the dieugard. The dieugard further refers to the fact that when such illumination is present, the attention has become so absorbed in exploring regions of the inner plane and acquiring from it information of value, that the individual for the time being is quite blinded to all that happens in the physical world.

Ark of the Covenant —The box discovered by the neophyte through his exercise of Intellectual ESP is removed to the external world and examined. The High Priest pronounces it to be the Ark of the Covenant of God. This Ark is a miniature representation of the universe and contains a condensed copy of both the Oral Law and the Written Law. The square form of the base, as described in the Scripture and in Ancient Masonry, symbolizes the world of matter and the physical body of man. The coffer above the base typifies man’s soul and the astral world. The mercy seat which is over the coffer represents man’s ego and the spiritual world. These three main divisions of the Ark are the same as the three worlds mentioned in the Kabala. They are: Asiah, the world of action, or physical world; Yetsirah, the world of formation, or astral realm; and Briah, the world of creation, or spiritual realm. Alchemically these main divisions are Salt, Mercury, and Sulphur. Astrologically they are Mundane Houses, Planets, and Zodiacal Signs. Still above the realms mentioned is the Angelic world, the world of Emanation, or Atziluth of the Kabala, represented in alchemy by Azoth, and in astrology by starry constellations. In the Ark of the Covenant it is present as the overshadowing wings of the Cherubims.

Upon the Ark and around it, to represent the zodiac, is a crown of gold. At each corner of the square base is a ring, two on one side and two on the other. Through the two rings on one side, to represent the pillar Jachin there is run a carrying stave; and through the two rings on the other side another stave to represent Boaz is run. Thus is this representation of the universe divided into masculine and feminine, as the zodiac is divided by summer and winter signs into north and south. Each ring with the pole through it has the elements of the number ten. So do astrologers divide the zodiac into spaces of ten degrees each, calling these important sections decanates. Each such decanate is ruled by a planet. Likewise the nine decanates of each quarter are presided over by one of the symbolical forms of the sphinx, that is, by the Bull, Lion, Eagle, or Man. The planetary rulers of the decanates of a quadrant, together with the ruler of the quadrant as a whole—for the symbolical forms of the sphinx are governed by Venus, Sun, Pluto, and Uranus—gives ten planetary rulers to each quarter of the heavens. These are symbolized by the four rings with the poles through them. The two cherubims are in the two ends of the Mercy Seat, or realm of spirit. They are placed facing each other with their wings covering the Mercy Seat and meeting over it. They represent the highest mystery of man’s being, the meeting of soul-mates in the realm of spirit. This attainment of angelhood is the climax of spiritual life, and is symbolized by the meeting of the overshadowing wings. The cherubims represent the angelic progenitors of the human race and the purified souls of previous rounds of humanity who through the union of the two monads have attained to angelhood. It was from this realm of life that Moses was instructed, as revealed by the twenty-fifth chapter of Exodus: “And there I will meet thee, and I will commune with thee from above the Mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the Children of Israel.” Within the Ark are four emblems: the rod of Aaron that budded, the cup that contains the manna, the tablets of the Law, and the manna contained in the cup. It is these four emblems, slightly altered, that today constitute the four suits of the tarot, and somewhat further altered are pictured as the four suits of common playing cards. The rod of Aaron in the tarot has become the scepter of power, the clubs of common playing cards. It expresses creative force, the source of human energy; represents the executive attribute, and signifies virility. Astrologically it corresponds to the fiery signs of the zodiac. The cup by its form represents reception, the feminine in nature. It remains unaltered in the tarot, and not less expresses the emotional nature of the watery signs of the zodiac when represented in modern playing cards by hearts.

The tablets of the Law have been supplanted in the tarot by the sword of retribution by which infringement of the Law is punished. These in common playing cards have given way to spades; the spade, a symbol of toil, being likewise an emblem of affliction. The tablets of the Law were joined to express the union of positive and negative forces, a thought preserved by the form of the cross in both the spade and the sword. Astrologically the tablets symbolize the earthy signs of the zodiac. The manna held by the cup symbolizes the fruit of the union of positive and negative forces. What this fruit may be depends upon the forces united, but the product is considered as of value. Manna was of value at the time of its use. Money is of value, and the suit of pentacles of the tarot pictures this thought by coins. Intelligence is of even greater value; therefore, upon each coin, as symbol of intelligence, is depicted a five-point star. But in modern times diamonds came to be considered as of more value than silver or gold, and we consequently find diamonds pictured on the playing cards. Astrologically the manna symbolizes the airy signs of the zodiac. These four emblems represent the four great universal principles everywhere and at all times operative. On every plane positive and negative forces unite in the production of new conditions. Man and woman unite physically in the production of children, they unite in regeneration to accomplish the Great Work, and twin souls unite to become the angel. The High Priest of the Chapter looking into the Ark discovers the long lost book of the law and says: “You now see that the world is indebted to Masonry for the preservation of this sacred volume. Had it not been for the wisdom and precaution of our Ancient Brethren, this, the only remaining copy of the Law, would have been destroyed at the destruction of Jerusalem.” This is undoubtedly true; for had not the Ancient Masons taken the precaution to conceal their wisdom in the allegories of the various Scriptures, it would have been destroyed by religious fanaticism. And with even greater cunning, and in a manner more easily interpreted because less covered with irrelevant rubbish, they concealed their wisdom, yet perpetuated it with certainty, by engraving it on plates and giving these into the hands of ignorant persons as a means of gambling. They capitalized a popular vice and made it serve a good end; for although the Church has ever been suspicious of playing cards, they have been perpetuated and in the Egyptian Tarot we today possess an accurate copy of the Oral Law as it was understood of old. Upon finding the manna in the Ark the High Priest says: “Companions, we read in the book of the law, that he that overcometh, will I give to eat of the hidden manna.” He then gives each of the candidates a piece of the manna as a token that they have triumphed over their animal natures. Next he finds a stick with some buds upon it, which he proclaims is the rod of Aaron. Then he takes from the Ark four pieces of

paper which he places together so as to show a key to the ineffable characters of this degree. Needless to say these pieces of paper represent the scroll of heaven divided into four quadrants, and the characters, which may be translated in terms of the alphabet of any language, are the signs of the zodiac and the planets; for each planet and each sign corresponds to one letter of the alphabet. By this correspondence between the common alphabet and the alphabet of the skies the vibratory influence of any name may be determined. And through the correspondence of the starry alphabet to numbers, tones, and colors the vibratory influences of these also are known. Then as the thought-cells within the astral body of man mapped in the birth-chart by the corresponding sign or planet pick up, radio fashion, the astral vibrations radiated by name, tone, number or color, and influence the individual’s life and destiny accordingly, it is but a matter of comparing it with the birth-chart and progressed aspects to determine the precise influence on the individual of any name, tone, number or color with which there is close association. Those whose vibrations are similar to discordant thought-cells in his astral body increase the power of such thought-cells to attract disaster. On the other hand, those whose vibrations are similar to harmonious thought-cells (see Course 6, The Sacred Tarot for details) give added power to attract events which are fortunate.

The Lost Word Recovered When the Ark is first found the three trying squares, which are the jewels of the three ancient Grand Masters, cover the names of Deity written in three different languages. This proves to be the lost Master Mason’s Word which becomes the Grand Omnific Arch Word. It is written in three languages to indicate its application on all three planes of life. Its correct pronunciation is Jod-He-Vau-He but this is not revealed to the candidate until the ineffable degrees are reached, and he is then sworn not to pronounce it more than once in his life. As the word refers to marriage this vow signifies that promiscuity is not countenanced; for high magic depends for its success upon absolute purity. The Master Mason’s Word, so long lost, and recovered as Jod-He-Vau-He, denotes that in every sphere and on every plane the spiral of life depends upon the interaction of positive and negative forces. This Word applied on the plane of generation relates to bringing perfect children into the world. The Ancient Masons believed that children should not be the result of chance, but that they should be religiously prepared for. In the first place a time was selected for union that would bring the child into the world when the planetary influences were favorable to the qualities and fortune it was desired he should have. Then for a period of not less than a lunar month before union great temperance in all directions was exercised that both might be exceedingly virile and capable of great intensity. During this preparatory period the mind was kept lofty and as spiritual as possible through reading and devotional exercises. Also, during this period, the qualities to be possessed by the child were daily and vividly formulated and held in

the mind by both, these qualities having been agreed upon. Then during the time of union these qualities were again held in the imaginations of both. The Ancients held that under these conditions, if there was true love between the husband and wife and their energies blended harmoniously, that the child would be conceived who when born would possess the abilities and tendencies so formulated. On the plane of regeneration the Master’s Word relates to the blending of etheric and astral energies by which work is accomplished on the astral plane. Such blending of forces between man and wife only takes place when the energies have been raised to a higher vibratory frequency than that accompanying purely physical desire. Physical desire gives way to the mood of tender affection. And while caresses may assist to bring about the rapport between them, physical contact is not necessary, and they may be thousands of miles apart. Nor are any particular organs concerned in this higher union. It is a complete fusion of the finer forces and a blending of the astral bodies. There is an exchange of energy, a complete sympathy and a mutual understanding without the necessity of the spoken word, an entire absence of selfishness, the mind being lifted to new heights where the soul pants and longs for all that is spiritual and good, and pours itself out in blessings upon others. In this ecstatic union the participants are incapable of any thought that is base or gross or worldly. And because of the exalted vibratory state which they temporarily occupy, their minds are capable both of receiving priceless information from the inner realm and of creating conditions on the astral plane that later will externalize on earth for the benefit of all. In its highest application the Master’s Word becomes the Omnific Word, the union of soul-mates to become the angel. The grand sign of the Royal Arch degree is made by locking the fingers of both hands together and carrying them to the top of the head, the palms upward. The interlocking hands refer to the union of man and woman. Being carried to the top of the head indicates regenerate union. The palms up signifies the expectation of receiving divine illumination as the result. The initiation passed, the candidate is crowned by the High Priest. This indicates the natural right and ability of one to rule who has surmounted the trials, received divine illumination, and entered the most exterior grade of adeptship. In this Royal Arch degree, which we have been considering, the construction of the temple is not attempted. The rubbish is removed and the site of the new temple is purified. During this work the key to the lowest arch of adeptship is discovered. This teaches that those who would entertain celestial visitors must purify themselves and thus have the temple a fit place to receive such exalted beings. When the candidate enters the vault by the light of virile illumination both the Oral Law and the Written Law are discovered and the Master’s Word is received. Thus in the seventh degree the Lost Word is recovered. By the law of numbers, then, in the fourteenth degree it should be applied to the reconstruction of the temple, that is, given the correct pronunciation. And the twenty-first degree should see the temple erected.

The particular symbol of the Royal Arch degree is the two interlaced equilateral triangles in the center of which are two clasped hands, one a man’s and the other a woman’s. It is a symbolical representation of the Lost Master’s Word. It means the marriage of man possessing an equally developed body, intellect, and soul with a woman possessing a proportionally developed body, intellect, and soul, by which they evolve the highest potencies of their spiritual and mental natures. This symbol has a significance not unrelated to the symbol of the password Shibboleth of the F.C. degree. The latter is represented by a sheaf of wheat near a water-ford. The water-ford signifies the emotional nature by which the transition from generation to regeneration is accomplished, and the suspended sheaf of wheat represents the excellent harvest of new powers that are attained when the emotions are lifted to a higher plane of action.

9. Select Master Degree —The Select Master degree is based upon the Ninth Major Arcanum of the tarot, corresponding to Aquarius, which is emblematical of Wisdom gained through experience. It is the emblem of Prudence. At the building of Solomon’s Temple it was feared that should the Children of Israel continue to disobey the Law, the temple would be destroyed by their enemies, and the knowledge of the arts and sciences, as well as that of the Oral Law, and of the models of the temple, would be lost. To prevent such priceless knowledge being lost to the human race, a secret vault was built leading from King Solomon’s most retired apartment, or the most interior realm, in a westerly, or material, direction, and ending beneath the Sanctum Sanctorum. It was divided into nine separate arches, or grades, the ninth, or lowest, being a place for holding grand council, and to contain an exact copy of all in the Sanctum Sanctorum above. This ninth arch represents the most external plane of adeptship, in which, by the Law of Correspondences, the candidate who has reached this state of wisdom recognizes that his constitution contains an exact copy of all that is in the sky above. The vault was built by 24 workmen, representing the diurnal rotation of the earth during 24 hours. This rotation progresses the horoscope and builds the various events into the life. The time for work was from 9 to 12 P.M. At that time the sun was entirely hidden from view, sinking to the lowest portion of the chart and passing from the house of pleasure through that part of the horoscope that rules hidden treasure, mystery, secret things, and the end of all undertakings. The particular symbol of this degree represents three triangular tables arranged in a row. At each corner of a table is a lighted candle, and in the center a triangular plate of gold. Each table represents one of the three planes, and the three candles of each table represent the light shed by the three grades of adeptship belonging to each plane. The triangle of gold is the symbol of man’s higher trinity seeking the golden light of wisdom.

The candidate to this degree is made to enact the part of Izabud, a friend of King Solomon, who through an oversight of the latter, and over zealousness on his own part, entered the ninth arch, and for so doing was condemned to death. He pleads for clemency, but is informed that only three can be employed in each arch, the number being already full. In the work of the adept, it is the higher trinity of his constitution that governs, the lower section having no voice in his doings; therefore, it is represented that only three workmen are able to work in each arch, or grade, of wisdom. Finally it is decided to execute the guard Ahishar, who was asleep at his post and allowed Izabud to pass unchallenged, and to permit Izabud to live and fill his place. This drama impresses upon the candidate the necessity of prudence, that undue haste in matters of soul development is fraught with peril, and that when found worthy he will be admitted to the inner secrets. Should he, however, stumble unwittingly upon dangerous knowledge, he must never reveal it to the unworthy, and once initiated into its secrets he must ever be awake to his obligations and to his higher self; otherwise he will be found unworthy of such trust and will deserve the fate of Ahishar.

10. Super Excellent Master Degree —The Super Excellent Master degree is based upon the Tenth Major Arcanum of the tarot, presided over by the planet Uranus. This Arcanum is called the Wheel of Destiny, and depicts sudden alterations of fortune. The degree centers around Zedekiah, the last king of Israel, who is suddenly set upon with innumerable forces by Nebuchadnezzar. They first take the city, then the temple; and pursuing the king into the plains of Jerico whither he had fled by way of the gate which is by the king’s garden between two walls, they capture and carry him to Babylon. In the prison of Babylon his thumbs are cut off, his eyes put out, and his body bound in fetters of brass. As a penalty for perjury he is carried captive into a strange land. In the macrocosm the sun, bounded on either side by the wall of the northern and southern signs, is assailed by the forces of winter and flees through the gate of the autumnal equinox. He is carried captive into the winter signs, where his strength of will, symbolized by the thumbs, is cut off. His light is dimmed—put out—and his body is bound in the icy fetters between Libra and Sagittarius, these signs ruling the metals copper and tin, of which bronze is composed. In this manner is indicated the fate of those who are weak enough to misuse their powers; for the Bible states Zedekiah did evil in the sight of the Lord, and as a consequence the temple was destroyed. Nebuchadnezzar typifies the forces of evil that beset the neophyte who disobeys the Law. And even when he deserts the temple and attempts by way of the astral world to flee through the gateway of death, bounded by the two external sheaths, or bodies, that encompass the garden of his desires, he is

yet pursued by the legions of Lower-Pluto, made their captive, and carried into iniquitous realms. His will is destroyed, symbolized by the loss of thumbs, his spiritual sight is put out, and he is bound to the nether regions by the fetters of his gross desires. Such is the fate of those disobedient to the admonitions of their higher selves.

11. Heroine of Jerico —This degree is based upon the Eleventh Major Arcanum of the tarot, which is a pictorial representation of occult forces and feminine power. It corresponds to the planet Neptune. The Heroine of Jerico was a woman who protected two spies sent from Israel. She hid them from the King of Jerico by covering them over with stalks of flax. Flax is a symbol of strength. They made their escape by permitting her to let down a cord through the window; for her house was upon the wall of the city. The house of Neptune is Pisces and is on the wall, or equinoctial colure, dividing summer and winter. By means of the feminine powers of Neptune, the sun and moon, typified by the two spies, make their escape from the city of winter into the region of summer. The sign of this degree is made by the candidate, who may be the wife of a Royal Arch Mason. She imitates the scarlet line let down for the escape of the spies. Taking a red handkerchief, she places one corner of it in her mouth and lets it hang down in front of her, crossing her hands on her breast over it. The red handkerchief is symbolical of woman’s creative periods, which, did she but know it, are the source of her greatest strength. They constitute the index of her magical possibilities, and have been recognized in all ages as a source of occult power. The crossed hands upon the breast signify the use or abuse of the power according to good or evil inspiration. The word is given by the man placing his right foot inside the lady’s foot, his toe to her heel, denoting mutual understanding. He puts his right hand on her shoulder and says, “My life”; to which she replies by putting her right hand on his shoulder—the hands on each other’s shoulders symbolizing mutual aid—and saying as she bends forward, “For yours.” He then puts his left hand on her shoulder and says, “If ye utter not”; to which she replies by placing her left hand on his shoulder and saying, “This is our business.” This is a symbol of mutual reception. Then he whispers the word Rahab. Thus is symbolized by these various actions the interdependence of man and woman for progress. The brother then says, “It is very dark tonight.” The candidate answers, “Yes, but not so dark but that I can see.” He then asks, “What can you see?” She answers, “A scarlet line.” Then she says, “Because it saved my life in the hour of danger.” All of which refers to the life giving powers of woman.

Degrees of the Cross

Chapter 11 Degrees of the Cross HE SIX DEGREES from the Heroine of Jerico to the Ineffable Degrees, as given in Richardson’s Monitor of Freemasonry, are each based upon the Thirteenth Major Arcanum of the tarot, which pictures the transition from one life to another through death. They correspond thus to the zodiacal sign Aries; for the sun each year expires on the autumnal cross of Libra and is resurrected in spring on the vernal cross of Aries. One of the chief characteristics of this sign Aries is a warring disposition, therefore its cross is more frequently represented by a sword, the inversion of the cross of peace. This prepares us, consequently, to find in the ritual symbolizing the transition from one cycle to another through Aries, not only the emblem of the cross, but also much military display. Whether we cross the etheric Boundary-Line symbolically referred to as the River Jordan through death, or temporarily through Extension of Consciousness, we function in a region where, because velocities are greater than 186,284 miles per second, time, gravitation and space take on entirely new characteristics, and the chief motive power is thought. Therefore before considering the rituals associated with the degrees of the cross which imply the individual moves to the inner plane, we should examine in some detail these characteristics of the realm where he will function.

Time on the Inner Plane —What is implied by the different order of time to be found on the astral plane is illustrated by the report of the Zenith Foundation after thirty weeks of research into the gigantic mass of data on little-known mental powers, made available through the co-operation of its millions of radio listeners, from whom it received and tabulated over a quarter of a million pieces of mail in the winter of 1937-38. Authentic personal experiences indicate that time is not a factor in telepathic communication. Possession of the ability to visualize in detail events which have not happened, a phenomenon science calls precognition, seems but slightly less rare than telepathy itself.

Now a point is a cross-section of a line, a line is a cross-section of a plane, and a plane is a cross-section of a solid. It must follow, therefore, that a solid object is a cross-section of four-dimensional existence, if existence has four dimensions. And certainly we cannot define an object’s position completely unless we include time. Thus in defining the position of an object it is not enough to say it is on the eighth floor of a building located at Second and Hill Streets, Los Angeles. That defines its position in three dimensions. But if the definition is to be complete it must contain the year, month, day and minute. When this fourth- dimensional position is added, then its place in the space-time continuum is completely defined. Furthermore, any solid whose position is thus specifically defined is a cross-section of its existence in time, that is, of the dimension extending from its past into its future. One of the fundamentals of relativity is that there is no such thing as absolute time. Time, as indicated in chapter 9 in connection with the space-time conditions that express in the day-year progressed aspects in natal astrology, is relative. The time of our clocks, for instance, is correlated to the velocity of the earth’s rotation on its axis. But when, through some means, our consciousness is able to move more speedily to distant points on the earth’s surface, we are able to apprehend events in our Now which, relative to a time correlated to the velocity of the earth’s rotation, are in the past or in the future. By radio, for instance, on a Thursday evening here in Los Angeles, we can hear broadcasts of news of what is happening in Europe on Friday morning; and we can hear at 1:00 o’clock Thursday morning, a Hawaiian band playing in Honolulu at 10:30 o’clock Wednesday evening. The soul, or unconscious mind of the individual, is the organization in finer than physical substance of the sum total of his past experiences. Its own particular movement through the dimension designated as time is called its World-Line. Each entity has its own world-line. And all back of the Now point in each world-line is fixed in time, or the fourth dimension; in other words, the past cannot be changed. Furthermore, the trend of world-lines can be projected into the future. But only in so far as the future is perfectly predetermined and not altered through the intervention of intelligent initiative. When attention is turned from the physical world to the happenings of the inner plane, where velocities are greater than that of light, consciousness becomes more or less aware of what is happening there. And one of the characteristics of inner-plane consciousness is that in addition to observing happenings in their Now, it can move forward or backward along their world-lines. This it can do by virtue of its velocity, which compared to the velocities of physical life is as much greater, and as effective in altering the relation of time, as radio waves are in comparison to the turning of the earth on its axis. Thus is the inner plane observer able to view what took place in the

past as if he were witnessing it in the Now, and able to observe what probably will take place in the future as if it were taking place in the Now. To the extent his faculties are cultivated thus to look along world-lines, his ESP enables him to see in all its details any event that took place in the past, and any event that, unless there is intervention by intelligent initiative, will take place in the future.

Distance on the Inner Plane —The Zenith Foundation reported after digesting the results of its comprehensive tests: “That distance and space are not factors in telepathic communications seems definitely indicated by careful analysis of test returns by geographical divisions.” According to relativity, anything moving with 90% the velocity of light shortens to half its length, and at the velocity of light loses all its length. Now as an object cannot have a minus length, that is, a length which is less than nothing, when its velocities are greater than the Boundary-Line energies where it loses all its length, this matter of length ceases to have significance; for the object then has moved into an order of relations where the common conception of distance no longer obtains. Yet vibrations are space-time relationships. Vibrations have amplitude and frequency, which means that there are a given number of vibrations within a specified interval of time and that each wave occupies a certain space, or if not of ordinary Boundary-Line wave structure, of that which corresponds to space. And when, through attaining velocities in excess of 186,284 miles per second, an object exists on the inner plane, where distance cannot be measured in terms of physical length, there is still distance of a new order, the distance between vibratory rates. On the inner plane distances are as vast as on the external plane, even though there are no longer such space relations as we are familiar with on the physical plane. Physical space vanishes, and gives place to a space which is measured solely in terms of vibratory difference. This means that on the inner plane two people are as close together when one is in Los Angeles and the other is in Hongkong as they are if both are in the same room in Los Angeles, provided their vibrations remain the same when one is in Hongkong as when both are in the same room in Los Angeles. This also means that on the inner plane two people in the same room may be at a vast distance from each other, so far apart that it is almost impossible for one to contact the other.

Gravitation on the Inner Plane —According to relativity supported by many experiments with projectiles shot from radio-active matter, projectiles which at times attain tremendous velocities, not only do objects shorten as they acquire higher velocities but they also acquire mass, so that at the velocity of light their resistance to change of motion due to mass becomes infinitely great. Yet just as it is impossible to have a length which is less than nothing, so also is it impossible to have a mass greater than infinity. Consequently, when velocities greater than those of the Boundary-Line energies are attained, and due to this high velocity something exists on the inner plane, gravitation no longer has an influence over it, nor can physical things influence it in any way. The attraction of gravitation has lost its significance, and attraction of an entirely different order takes its place. This new order of attraction is the affinity of its dominant vibratory rate for a level of inner plane existence of a similar vibratory rate. Up and down on the physical earth are directions away from or toward the gravitational center of the earth. But up and down on the inner plane are vibratory rates which are higher or which are lower than those of the level where, because of dominant vibratory rates, something habitually exists. Thus it takes effort, the effort temporarily to increase or decrease the dominant vibratory rate, to move away from the astral level where one commonly functions. The basic vibratory level, which may be compared to the carrying wave of radio, attracts everything else having a similar dominant vibratory rate to it very much as gravitation attracts physical objects to each other. But instead of merely pulling down when an intelligence temporarily has raised its dominant rate above that of its normal level, it also pulls up with equal force when the dominant rate temporarily has been lowered by the intelligence below its normal level.

Knights of Three Kings —It is said that at the dedication of the temple Solomon invited all the Eastern Royalty to attend and assist in the ceremonies. And it so happened that two of the kings were at war. These two kings represent the summer and winter halves of the zodiac, and are spoken of as Eastern because it is the Eastern point of union that is considered. Solomon attempted to reconcile them, but to no avail. Finally he invited them into a small apartment of the temple, locked the door, and informed them that they would be kept in darkness with nothing to eat but bread and water until they would agree to live in peace. Solomon went to the chamber on two consecutive days without receiving a favorable reply, but on the third day he was informed that they had agreed. He then advanced toward them holding a lighted candle in each hand saying: “If you can agree in the dark you can in the light.”

Now at the winter solstice the sun sheds least light upon the northern hemisphere of the earth, the home of the Ancient Masons. From the winter solstice to the vernal equinox, through three zodiacal signs, Sol struggles to bring winter and summer together. This is the rainy season of the year during which the earth is in darkness due to obscuring clouds. It is the time when famine pinches hardest; for the food garnered the previous autumn has been exhausted during the tedious barren winter. The frugal fare of bread and water refers to this dearth of food and the prevalent rains. The sign of the degree is to hold out the arms from the body to form a cross, with a candle in each hand. The outstretched arms form the vernal cross, and the two candidates represent the sun and moon in opposition as stationed at Easter, or the resurrection; for this only takes place after the full moon after the sun has crossed the vernal equinox. Agreeing in the light refers to the reconciliation of winter and summer and the passing of the sun into the light of the summer signs, when the days become longer than the nights. As the two kings kept each other from the light, so man and woman in antagonism keep each other in spiritual darkness. The watch-word is Agreed.

Knights of the Red Cross —This degree originally was called The Order of the Knights of the East, signifying the spiritual illumination of those who willingly sacrifice themselves on the cross of expiation. Astrologically it refers to the rising vernal sun. Later it was changed in Palestine to Knights of the Red Cross, representing the cross of the physical plane rather than that spiritual, and as such symbolizing the effort to administer to the physical ills of humanity, to alleviate suffering, save life, and protect the weak. The sword, an inverted cross, plays an important role in this degree as do various military maneuvers. The knights count themselves into two equal divisions which stand facing each other to represent the signs of winter and summer, the two halves of the zodiac. In fact, most ancient peoples had years of six months, a custom still followed by the Jews. The sacred Year of the Jews is from the vernal equinox to the autumnal equinox and their Civil Year is from Libra to Aries. The knights go through sword play to indicate the struggle between the two opposing forces and then communicate the Jewish Pass, which is given with three cuts over an arch of steel. The three cuts represent the three months of struggle as the sun comes forth from the tomb of winter, and is also symbolical of united action on all three planes of life. The arch of steel is made by crossing the swords at the level of the waist line, or Libra, symbolizing the autumnal equinox. Each brother steps forward with the left foot and with the free hand seizes the opposite brother by the shoulder to signify union, and in this position they alternately pronounce the passwords. The Jewish passwords Judah and Benjamin symbolize the two signs in which the sun exerts its greatest power, Leo and Aries. Jacob said of Judah: “Judah is a Lion’s whelp, from the prey my son art thou gone up. He stooped down, he crouched as a lion,” referring in an unmistakable

manner to the sign of the Lion. The wolf equally with the ram is sacred to Aries, denoting its fiercest aspect. Jacob said: “Benjamin shall rave as a wolf, in the morning he shall devour the prey, and at night divide the spoils.” These Jewish passwords symbolize the home and exaltation of the sun, and are pronounced over the equinoctial cross to indicate the reign of summer and the predominance of masculine forces. The Persian Pass is given under an arch of steel. The swords are crossed at the level of the head to represent the vernal equinox, Aries being the sign ruling the head. Under this arch the words are given alternately by each. The words are the names of the Persian governors who for a time contended against permitting the temple to be built. They were Tetnai and Shetharboznai. As alien rulers they represent the sun’s detriment and fall, Aquarius and Libra, and the triumph of winter over summer, feminine forces over masculine. They are pronounced below the vernal cross to indicate the sun’s weakness when in these signs. The Red Cross Word is communicated by giving three cuts and then drawing the sword back as if to stab the companion of the opposite division to the heart, the word “Veritas” being spoken by one, and the other answering, “Right.” The four signs presiding as rulers of the four quadrants of the zodiac symbolize the One Principle, the One Law, the One Agent, and the One Truth that united sum up all possibilities. The Lion, or Leo, sign of the heart in which the sun exerts its dominant power symbolizes the One Principle. The opposite sign of the zodiac, Aquarius, representing the perfection of intelligence, symbolizes the One Truth. The Red Cross Word, Veritas, means Truth. The Red Cross Sign refers to Leo, and both sign and word symbolize the action of the sun at opposite points in the zodiac; in Leo, the sign of its rulership, and in Aquarius, the sign of its detriment. It emphasizes the truth that man rises to his greatest potency when inspired by his affections. The three cuts typify the three signs of each quarter presided over by each of the emblems, Lion and Man, and to the three planes where truth and affection may be applied. The sign, grip, and word of a Red Cross Knight are given by first clashing the swords together to denote a struggle between opposing forces, between life and death. Then the thumb and forefinger of the left hand are placed to the lips in the attitude of one blowing a blast on a horn, signifying the trumpet of resurrection sounding the triumph over death. Finally three cuts are made to signify the three signs through which the sun passes from its tomb of winter to the cross of spring, and the fingers of the free hands are interlaced to indicate that it is through union that the triumph will be attained, the union of the sun and moon, of man and woman. In this position, with the swords crossed level with the head, or Aries, the word Libertas is pronounced and the opposing brother acknowledges it to be right. Libertas means liberty. Resurrection is the freeing of the soul from earthly bondage. The powers of the sun are freed by the moon on Easter after passing the vernal cross. Man’s occult powers are liberated by woman, their mutual efforts lifting them out of the winter of materialism.

The Chamber of the Order of the Red Cross is divided into two apartments by a veil. The apartments represent the two halves of the zodiac and the veil symbolizes the equinoctial colure. The Council being opened, the companions sit in a semi-circle to represent the signs of one half of the zodiac. They each take their hats and toss them on the floor to symbolize union to be lacking, the positive and negative forces separated. They represent the sun. They place their elbows on their knees and bow forward with their heads resting on and supported by their right hands, this dejected attitude being meant to typify the weakness of the sun in the winter signs and the weakness of man to resist the forces of evil when apart from woman. The Prelate then reads at length how after the death of Cyrus, King of Persia, the Children of Israel were interrupted in the building of the temple by their adversaries on the other side of the river. The river, or dividing line, represents the equinoctial colure, and the adversaries represent the forces of winter. A new King, Darius, having ascended to the throne of Persia—that is, the sun having entered another winter sign—Zerubbabel decides to make a journey to the new king and remind him of his promise to send back to Jerusalem all the holy vessels remaining in Babylon. These holy vessels are the planets remaining in the winter signs of the zodiac, and in man represent his divine potentialities which are hidden and hampered by his material inclinations. The candidate now personates Zerubbabel and takes his obligations kneeling at the altar on his left knee, his right hand grasping the hilt of his sword and his left hand resting on the Bible, square and compass, on which are two swords crossed at right angles. His attitude signifies not only his willingness to abide by the higher and lower laws represented by compass, square, and Bible, but denotes by the crossed swords his determination to conduct an actual warfare against the forces of evil and death. Then the candidate in his travels comes to a bridge which he is told separates the Jewish from the Persian nation. It is the equinox, which he passes by giving three cuts and the Jewish Pass, indicating the fall of the sun from the summer solstice through the sign of its greatest strength across the autumnal equinox of Libra through the three first winter signs. Its entry into Capricorn is symbolized by the Persian Guards taking him captive, making of him a slave in fetters, and putting sackcloth over his head. This is the furthest point of winter; the point in the cycle of the soul where it has evolved to the lowest state of matter and is ready for evolution back to spirit. As a slave he is led to an audience with Darius, who represents the Man of the heavens, Aquarius, presiding over the last quarter of the zodiac. The candidate is freed by Darius, the king of the zodiacal quarter symbolizing Truth, and invited to a banquet where it is the custom to propound and answer questions. The question is asked, “Which is of greatest strength, wine, the king, or women?” After a long discussion of the relative strength of each it is decided that Truth is stronger than any of the others. The candidate is commended for this answer and is reinvested with his weapons and insignia which were taken from him when he was made prisoner. The royal sign of the zodiac, Leo, is meant by the king, the bibulous

sign Scorpio is signified by wine, and the sign of Venus, Taurus, which is also the Moon’s exaltation is referred to as women. Truth is symbolized by Aquarius. The Man of the zodiac is the product of the influence of all other signs, and represents the climax of material evolution. Truth is the highest possible standard, and man through his apprehension of truth is made Free and Immortal. The particular emblem of the Knight of the Red Cross is a seven-point star in the center of which is a red cross surrounded by a circle in which are the words: “Magna est Veritas et Praevalebit.” The red cross is emblematical of the world of physical suffering. The seven-point star represents the seven active principles in nature. The circle is the zodiac. The words mean that Truth is Mighty and Will Prevail. The whole symbolizes the fact that One Indomitable Truth pervades alike the zodiac, the spheres of planetary angels, and the world of mundane suffering; and that man’s individual progress depends upon his ability to comprehend that Truth and conform his efforts to it.

Order of Knights Templar —The Encampment of Knights Templar is divided by a veil into two compartments to represent the summer and winter halves of the zodiac. In front of the throne is a triangle, representing man’s triune nature; body, soul, and spirit. Above it is a banner with a cross upon it surrounded by rays of light, symbolizing renewed life through death, and light received through union. On either side are sky-blue banners, the color of Saturn, of wisdom gained through earthly experience. The one on the right bears a pascal lamb above which is a maltese cross and the motto: “The Will of God.” The lamb is the equinoctial sign Aries, where the sun is rejuvenated in spring. The maltese cross is the emblem of the solstice where the sun crosses from eastern to western or from western to eastern zodiacal signs. Each of its arms represents one quarter of the zodiac. The whole emblem symbolizes the sun sinking to the winter solstice and relinquishing the virile powers conferred by Aries. The Son of Man referred to this waning strength by saying: “Thy Will not mine be done,” which is the significance of the motto of the banner. The banner upon the left has upon it the emblems of the order—a sword, a battle axe, trumpet, and shield—symbolizing by their form the signs ruling the zodiacal quarters: Taurus, Leo, Scorpio, and Aquarius. Above these is a crowing cock, representing the triumph of virility over death and the conditions imposed by the stars. It is typical of the sun resurrected into the signs of summer, immortality victorious over mortality. The three banners symbolize the cross of Christ between the two crucified thieves. The cross of Christ is the autumnal equinox, from which the sun sinks into the tomb of winter. The maltese cross dominating the lamb is the solstitial cross of winter, symbolizing the unrepentant thief. The crossed emblems on the right of the cross of Christ being surmounted by a crowing cock represents the vernal cross and the repentant thief to whom the Son of Man promised: “Today shalt thou be with me in paradise.”

The knights are dressed in black to indicate the inevitableness of death. A black sash trimmed with silver lace hangs from a black rose on the right shoulder across to the left side, having suspended from it a poinard and a maltese cross. The sash as worn represents the solstitial colure dividing the zodiac into east and west. The western signs are symbolized by the black sash and the eastern signs by the white of the silver trimming. The black rose symbolizes the extinguishment of life and the decline of the sun from the autumnal equinox to the winter solstice. The maltese cross is typical of the solstice, and the poinard represents the vernal equinox; for by its form it is an inversion of the cross of Libra. The particular emblem of the order is worn on the left breast to indicate its dominance over the material motives. This emblem is a nine-point star in the center of which is a golden serpent entwined about a cross and surrounded by a circle in which are the words: “In Hoc Signo Vinces.” The nine-point star symbolizes the moon and the eight planets under whose influence experience has been transformed into wisdom. The cross represents the cycle of life completed, and the serpent entwined on it represents wisdom gained through experience with good and evil. The words mean that Under This Sign Thou Shalt Conquer. The whole symbolizes wisdom gained through cyclic experience, by which death will be conquered and a new life gained. The apron worn by a Knight is black, of triangular shape, trimmed with silver lace, having on it a serpent entwined about a cross, skull with crossbones, and stars placed in triangular form with a red cross in the center of each. The apron symbolizes by the black trine involution, and by the trine of silver lace, evolution. The serpent entwined on the cross means wisdom gained through experience during involution and evolution. The skull and crossbones are a reminder of the inevitableness of death and the following resurrection. The skull is typical of death and transition; the end of the cycle of life, or zodiac, being ruled by Aries, the commencement of a new cycle. The crossed bones signify the equinox, and being Marrow Bones signify renewed life; for it is thought that blood corpuscles, emblematical of life, are formed in the red marrow of the bones. Because of the red cross in the center, each of the three stars represents one of the kingdoms of physical life; mineral, vegetable, and animal; through which, amid suffering, the soul has evolved before arriving at the estate of man. In this degree the Knights are arranged in the form of a trine to represent the union in a harmonious manner of once opposing forces. The candidate is taken to the chamber of reflection, which is a small room with its walls and furniture painted black to represent the tomb. Upon a table in front of him is a Bible, typifying the Law, skull and crossbones to signify his companionship with the dead, a bowl of water for ablution to represent purification before ascending to higher realms even as the sun must be baptized by the overflowing urn of Aquarius and pass through the waters of Pisces before the resurrection; and a small taper symbolizing his consciousness directly after death. Here he must write and sign his name to the answers to three questions. The first is his affirmation never to draw his sword except in the defense of

the Christian religion. It signifies his intent to combat evil only. The second answer affirms he has nothing heavy on his conscience, referring to the expiation of ill deeds in the astral worlds of purification. The third is his avowed intention to abide by the rules of the Encampment, meaning that he will conform his endeavors to whatever laws are necessary for spiritual advancement. The question being satisfactorily answered he is dressed in pilgrim’s weeds and sent on a seven-year pilgrimage to represent man’s experiences on the material plane. He is provided with sandals, symbolizing the Oral Law, the traditional writings of men; bread, symbolizing material experience; and water, symbolizing emotions. One after another he passes the guards of the different veils, who each examine his script, give him good advice at some length, replenish his supply of bread and water, and send him on his way. This represents the sun moving past the summer solstice, past the autumnal equinox and winter solstice, and thus through three quadrants of the heavens. Finally the candidate is admitted to the fourth compartment to represent the sun in the last quarter of the zodiac. This symbolizes man triumphing over the four elemental kingdoms of earth, fire, water, and air. Having been found worthy, his sentence is remitted from seven years to three and he is given a sword and buckler to symbolize the sun passing to a new cycle. It also symbolizes the man, arrived at physical adeptship before the allotted span of life has been passed, who undergoes voluntary dissolution so that he may better support the heavens and combat the hells of the astral region. The candidate has now become a Pilgrim Warrior sentenced to serve seven years in warfare, and has been given the Pilgrim Warrior’s pass, Maher-Shalal-Hashbaz, meaning to spoil. This is given with four cuts under an arch of steel, to represent the necessity of conquering the four kingdoms of the astral world, the arch symbolizing the vernal cross of Aries. He now goes on a pilgrimage of warfare and again passes the three guards and comes to a halt before the fourth veil guarding the asylum. This asylum, as the region where the step to a new phase of initiation is taken, refers to the sign Pisces, the last sign of the zodiac, which rules imprisonment and places of refuge. To indicate the candidate’s desire to complete the cycle and pass to higher realms the Senior Warden stamps on the floor three times four, referring to the four zodiacal triplicities. Here he gives assurance that he holds no enmity toward any soul on earth. This symbolizes the end of purification, typified in the zodiac by the urn of Aquarius. He is now required to partake of five libations, signifying the synthesis of the four quarters of the zodiac in the form of the fifth emblem represented by the sphinx. The first four are water mixed with wine, material emotions mixed with those spiritual; but the fifth is of pure wine to represent complete transmutation into spiritual life. The first libation is to Solomon, King of Israel, or the ego. The second libation is to Hiram, King of Tyre, the spiritual body. The third libation is to Hiram Abiff, the Widow’s Son, the divine soul. The candidate is in front of a triangular table around which are ranged twelve burning candles and twelve cups, symbolizing life and love, the positive and negative aspects of the twelve zodiacal signs. In the center of the table is a black coffin, symbolizing the tomb. Above this is the Bible,

representing the Law that progress is made through death, the latter represented by a skull and cross-bones resting on the Bible. The Prelate then reads concerning the betrayal of the Christos by one of the twelve, and orders the candidate to extinguish one of the tapers to signify the apostasy of Judas Iscariot, the zodiacal sign of death, Scorpio. The skull, which symbolizes the soul-mate of Hiram, and Pluto, ruler of the sign of death, is called Old Simon in memory of Simon of Cyrene who bore the cross of Christ and shared his misfortunes. The history of the trial and crucifixion being read, the candidate is called upon to drink the fourth libation to Simon of Cyrene. His term of warfare is reduced from seven to three years on account of good behavior and he must now pass a year in penance. He takes the skull in one hand and a lighted taper in the other, symbols of life and death, and travels to the sepulchre of the sun. He gains entrance to the sepulchre by means of five cuts, a symbol of intelligent dominion of the four zodiacal quarters, and by means of the password Golgotha, which means a skull, and symbolizes the end of life. At this point is read the portion of the Bible relating how the angel of heaven rolled the stone away from the tomb of the sun. That is, the sun descending from the cross of Libra into the Tomb of Capricorn reascends to summer because the angle of heaven of equinoctial Aries rolls away the stone of winter. The candidate is now given a black cross, symbolizing the autumnal cross of death. It signifies the stage of the adept’s journey representing the second death, the transition of the spiritualized man of the higher astral realms into the realm of pure spirit above the astral. The candidate is shortly admitted to the asylum, or fourth room and requested to drink from the skull the fifth libation of pure wine. This fifth libation symbolizes the spiritual body that survives the second death. It also symbolizes the reunion of soul-mates, the first libation representing the ego, the second the spiritual body of Hiram, the third the divine soul of Hiram, the fourth the soul-mate who shares all spiritual vicissitudes, and the fifth the spiritual body of the soul-mate which blends with Hiram’s after the second death. In case the candidate refuses to take the fifth libation as ordered he is charged by six knights with drawn swords. He is the seventh, thus indicating that the septenary of existence compels this spiritual reunion if immortality is to be attained. Having partaken of life from the cup of Aries, the skull, he is appointed to fill the vacancy caused by Judas Iscariot, and so relights the extinguished taper; for Aries, the sign of life, is presided over by the same planet as the co-ruler of Scorpio, the sign of death. The dieugard is given by placing the end of the thumb under the chin, the fingers clenched. It denotes the Will to conquer death by passing into the new cycle represented by the chin which is the particular portion of the head where Aries exerts its most pronounced rulership. The cross is given by drawing the hand horizontally across the throat and then darting it up before the face. This is the vernal cross of life. The grand hailing sign of distress is given by placing the right foot over the left,

representing the solstitial cross, and extending both arms to signify the autumnal cross, the head inclining to the right in dejection to indicate lack of power. The grip is given by interlacing the fingers of the right and left hands with the opposite brother, and as each crosses his arms pronouncing the word Emmanuel. It refers to the reascension through union after transition.

Knights of Malta —This degree is usually given with the Order of Knights Templar. The sign is made by holding out the hands as if warming them, representing the heat of summer. The lower edge of the left hand is then seized near the middle with the thumb and forefinger of the right hand, representing the painful influence of the sun as it crosses the vernal equinox after being attacked by the claws of the Scorpion, and then the hands are raised in this position to a level with the chin, or Aries, and finally disengaged with a quick motion that extends them down at an angle of forty-five degrees, as if the evil influence of death, or Scorpio, has been thrown off. It is said to refer to Paul when shipwrecked on the Island of Melita being bitten by a serpent as he warmed himself at a fire. The grand word of a Knight of Malta is INRI, said to be the initials of the words, Iesus Nazarenus, Rex Iudaeorum, meaning Jesus of Nazareth, King of the Jews. But all well informed occultists know these initials are of the words, Igne Natura Renovature Integra, meaning All Nature is Renewed by Fire. This refers to the rejuvenating effect of the creative principle when properly applied and transmuted on the rosy cross of spring. The grip and word of a Knight of Malta are given by interlacing the fingers of the right hand, placing the forefinger in the other’s palm, reaching across with the left hand and pressing the fingers into the other’s side at the waist line, or Libra. With the arms thus crossed one pronounces the words, “My Lord,” and the other rejoins, “And My God.” Their union in this fashion forms a maltese cross and an equinoctial cross, over both of which the sun passes annually. The fingers in the palm refer to Jupiter ruling the sign Sagittarius from which the sun crosses the winter solstice into Capricorn. Jupiter is the greater fortune, the planet of generosity, and this emphasizes the necessity of unselfishness in united effort to gain immortality. The exclamation, “My Lord,” means all is under Law; and “My God,” refers to the ego overshadowing counterpart souls the final reunion of which results in immortality. This sign is said to refer to Doubting Thomas who must feel the nail prints and the spear wound in the Master’s side.

Knights of Christian Mark —The ritual of this degree is based upon resurrection and punishment or reward for deeds done upon earth. After prayer each knight, one after another, takes the Bible and waves it four times over his head saying, “Rex Regnantium et Dominus Dominantium,” (King of Kings and Lord of Lords), then kisses the book and passes it to the next and so on around the circle. It symbolizes the sun’s passage through the four quarters of the zodiac, signifies that all is under law, and that the sun is the source of all physical and spiritual life. The sign is given by each knight interlacing the fingers of his left hand with those of his brother, and pointing a sword towards his heart, at the same time saying, Tammuz Toulimeth, meaning that life is uncertain and transitory. The sign symbolizes the fall of the sun from Leo, or the soul from spiritual realms, across the equinox where summer and winter, or spirit and matter, join. The candidate is dubbed a knight of the Christian Mark by interlacing his fingers with those of the Invincible Knight and placing his other hand over his heart. The Invincible Knight and the Senior Knight then cross their swords on the back of the candidate’s neck, to symbolize the equinoctial cross of spring, and give him these words, “Tammuz Toulimeth,” an assurance of the certainty of death and the uncertainty of life. Next, the Senior Knight reads a long passage the purport of which is, “For he that overcometh, the same shall be clothed in white raiment, and his name shall be written in the book of life.” Six Grand Ministers, representing the six summer signs of the zodiac, come forward with swords and shields and one with an ink-horn. They are told to execute the judgment of the Lord, whereupon the candidate bewails his fate that his lips are unclean. The first Minister takes a live coal from the altar and touches it to the candidate’s lips, representing the purification after the resurrection, and the sun’s passage through Aries after its rebirth. The candidate is then marked on the forehead with a signet leaving the words, King of Kings and Lord of Lords, and is told that the number of the sealed is one-hundred-forty-four-thousand. This refers to an ancient tradition that each volute of every round of humanity produces its harvest of immortal souls. A volute is one precessional cycle. The twelve signs through which the sun annually passes while the equinox is in each sign, multiplied by the twelve signs that the equinox passes through in the precessional cycle, make up the one-hundred-forty-four varieties of souls born during one evolutionary volute of time. Those of all the one-hundred-forty-four zodiacal possibilities who find the Law, or Lord, and abide by it become spiritual kings. The insignia which is worn over the heart is a triangular plate of gold, representing body, soul, and ego. On one side is the letter G in a five point star. It symbolizes that intelligent man is the climax of evolution through generation. On the other side are seven eyes, symbolizing the seven states of consciousness attained by the adept.

Order of Knights of the Holy Sepulchre —This degree is said to have been founded by St. Helen, mother of Constantine the Great in gratitude for her success in finding the true cross. She had made a journey into the Holy Land and found three crosses but was unable to determine which was the right one. Pope Marcellimus made a test by taking them to the bedside of a dying woman. Touching the first cross, the autumnal cross of Libra, did not affect her. The second cross, the solstitial cross of Capricorn, produced no beneficial effect. But on touching the third cross, the life giving cross of Aries, she immediately was restored to perfect health. It is this latter cross which in spring revivifies the whole world. The most significant ritual of this degree represents the candidate taking up arms, Aries fashion, to “guard the Holy Sepulchre,” the body and material possessions; to “defeat our enemies,” the negative forces of evil or winter; to “unfurl the banner of our cross,” life through union; to “protect the Roman Eagle,” transmute the sex forces into constructive channels; to “return with victory and safety,” return to spiritual realms consciously victorious over sense and seeming. The candidates first interlace their fingers, cross their arms and say, “de mortuis, nil nisi bonum,” meaning that nothing should be said but good concerning the dead, as the so-called dead are often conscious of our thoughts and words. The interlaced fingers indicate union in accomplishing their mission to overcome the forces of evil denoted by the autumnal cross. They sally forth, going toward the south, even as the sun after the summer solstice moves south to the struggle with winter after passing the autumnal equinox. They meet a band of Turks, representing the feminine forces of winter, with whom they do battle, seize the crescent and victoriously return north to the Cathedral, the summer signs. They triumphantly place the banner, eagle, and crescent before the altar. The Holy Sepulchre is the winter solstice, matter, or when applied to the incarnating soul it is the mother’s womb through which it comes into a new life. As applied to incarnate man it is the body in which he is encased awaiting the period when earthly gestation shall be accomplished and he shall be set free from matter. Applied to the departing soul it is the grave. Yet for the righteous death has no sting and the grave has no victory. This is the significance of the Word of the Order, Sepulchrum, meaning sepulchre. The Roman Eagle bears testimony to the thought; for the same sign representing death, the stinging Scorpion, through regeneration becomes the soaring eagle of spiritual life. In this regeneration the sun is not alone; for the crescent moon is also given a place before the altar even as man and woman mutually sustain each other.

Order of the Cross —The Provost reads the following in opening this degree: “It is now the first hour of the day, the time when our Lord suffered, and the veil of the temple was rent asunder; when darkness and consternation were spread over the earth; when the confusion of the old covenant was made light in the new, the temple of the cross. It is the third watch, when the implements of Masonry were broken; when the flame, which led the Wise Men of the East, reappeared; when the cubic stone was broken, and the word was given.” The first hour when the Lord suffered refers to sunrise on the day of the autumnal equinox, the veil of the temple which was rent being the equinoctial colure which was passed by the sun. Nights then became longer than the days and the covenant of summer gave place to winter. The sun had passed through three signs since the summer solstice, or now the third watch. The virility of the sun, mace and plumb, are broken on the cross. The cubic stone is the winter solstice, the dividing line of inertia, which is broken by the reappearance of the sun at Epiphany, the word then being given that heralds resurrection. The sign is made by looking a brother full in the face and touching him on the right temple, the phrenological faculty of construction, meaning the use of constructive effort which is a quality ruled by Aries. The mark is Baal, Sha-Lisha, Lord of the three, meaning control over the three bodies; physical, astral, and spiritual. The candidate must give correctly his name, age, birth place, and residence; the data for erecting his birth-chart. The initials of the mark, IHS. Iesus Homium Salvator, Jesus Savior of Men, are in Hebrew, Jod-He-Shin, man and woman together attaining adeptship. In Latin they are the initials of words meaning, Son of Man Triumphant.

Secret Monitor —This trading degree is founded upon the Twelfth Major Arcanum of the tarot, called the Hanged Man, corresponding to the sign Pisces, ruling universal brotherhood as well as intrigues and secret organizations. The history of this degree refers to the brotherly love existing between Jonathan and David in the time of Saul. By means of arrows, symbolical of evil news Jonathan warned David to flee the wrath of Saul, or Saturn. David represents the sun, and Jonathan represents Jupiter, the co-ruler of Pisces and the ruler of Sagittarius, the zodiacal sign of the arrows, which is adjoining the sign Capricorn, ruled by Saturn, or Saul.

The signs of this degree are made secretly to assist each other in financial transactions. Yet to use psychic warnings from the invisible brethren for material advantages over our fellowmen is contrary to occult law, and is apt to be punished with the arrows of affliction. Those who proclaim the Piscean doctrine of universal brotherhood should be willing to make the necessary sacrifices to practice their doctrines. Failing to do so the penalty of expiation will fall as indicated by the dieugard, which is made by assuming the attitude of one who shoots an arrow. It is the symbol of vengeance.

Ineffable Degrees

Chapter 12 Ineffable Degrees F THE EMBLEMS belonging to the Master’s degree, the naked heart symbolizes conscience, and indicates that on the inner planes the motive of any action can never be concealed, and that every impulse is laid bare. The three steps on the Master’s carpet symbolize the three steps in the sun’s annual journey; its fall from summer into winter over the autumnal cross, its encasement in the tomb of winter at the southern solstice, and its final resurrection into a new summer by way of the vernal cross. In the cycle of the soul this represents the soul’s descent into the mineral realm, its evolution through lower forms of life up to the state of man, and from man, by way of the equinox of regeneration, evolving into the still higher state of angelhood. The sword pointing to the naked heart signifies remorse for past misdeeds; true repentance followed by penance. It exemplifies the truth that every mistake must be atoned for, and every debt of conscience paid to the last farthing before the spiritual plane is reached. Evil done on earth pursues the soul, as signified by the sword, into the astral. In this realm the conscience is laid bare, as signified by the naked heart, and atonement made through suffering and purification. The hour-glass is an emblem showing the point where angel and animal meet in the soul and body of man; the up-pointing trine indicating the sands of time through which, in evolving from the animal to the human, there were developed the required initiative and selfish propensities. The down-pointing trine represents not the selfish acquiring of material things denoted by the sand accumulating below; but the evolution of man to angel, which requires giving to society, not receiving from it, well symbolized by the sand of this trine flowing freely away from it.

That Which Determines Control —As the degrees upward from those of the cross, representing transition of the activities to the inner plane, repeatedly refer to ability to control the energies thus contacted and to ability to prevent control by entities thus contacted, this seems to be the place to set forth the principles on which rest such control. To contact through the inner plane anything belonging to any realm the vibrations must be raised or lowered until they are similar to the vibrations of that which is to be contacted. When such contact is made, the similarity of the vibrations affords opportunity for the exchange of energies. The energy flow is always from the highest potential to the lower potential. This potential difference between individuals and between persons and objects is well illustrated by the Contact Potential Difference between metals discovered by Volta: Volta found that when pieces of two different metals, otherwise insulated, are brought into contact, they acquire opposite charges and maintain a difference of electrical potential even while still touching. This potential difference he found to be characteristic of the given pair of metals. Thus when the metals are iron and copper, the iron has a potential about 0.15 volts higher than the copper, while for tin and iron the difference is 0.31 volts, tin being the higher. Volta listed a series of several metals, viz., zinc, lead, tin, iron, copper, silver, gold, such that when any two are put in contact, the one first named is at the higher potential. I have quoted this principle of Contact Potential Difference from a standard work on electricity because it operates in all action of the mind and is an outstanding factor in ESP and in every variety of psychic phenomena. When we say, for instance, that one person is positive and another is negative, it implies that the one has a high potential and the other has a low potential. Yet, as illustrated by Volta’s discovery, such positiveness and negativeness are not absolute, but relative. Iron is in this sense positive to copper, but is negative to tin; and a person who is positive to one individual may be negative to another individual. In reference to mental and psychic phenomena of all kinds, it is customary to state that the positive controls the negative. In the sense with which positive and negative are thus used this signifies that a higher potential, or voltage, is able to overcome a lower potential, or voltage, and direct whatever action takes place.

From this it will be seen that a positive individual is one who habitually has so high a potential that he strongly resists control from any outside force, and a negative individual is one who habitually has so low a potential that he is easily controlled by outside forces. Also it will be plain from this that a negative thought is one which tends to lower the individual’s potential, and a positive thought is one which tends to raise his potential. Fear, worry and anxiety arise from thoughts that rapidly lower the electrical potential of the body, and if intense and persistent enough, after a time can lower the potential differences in the body sufficiently that death results. The vitality and life of the human body depend upon differences in electrical potential between different organs. The brain has the highest potential—otherwise it could not control the movements—and the liver has the lowest. But when through negative thinking over a long period, or through fatigue, shock, or loss of sleep, the electrical energies are exhausted to a point where there is no difference of potential between the brain and the liver, the body is dead. In the nervous system there is a continual competition between electrical energies of different potentials, the highest potential always being successful in exercising control over the movements. And there is ever a similar competition between the potentials mobilized by the different thoughts which strive to get attention. The thought having the highest potential at the moment gets the attention. These competitions between electrical energies of different potentials are mentioned to introduce the principle with which we are here concerned, that when on the inner plane we contact closely another individual, a condition, or a thought-form, there is a similar competition between astral potentials. Whether through hypersensitivity of the nervous system, or through extension of consciousness, we make a close contact with something on the inner plane, some part of us has tuned in on it. In the case of hypersensitivity we have used the electro-magnetic energies of the nervous system, or some portion of it, to tune after the manner of a receiving set. In the case of extension of consciousness we have used the electromagnetic energies to give the faculties of the unconscious mind an activity which places them in contact with that to be apprehended. In either instance we have tuned the astral energies associated with our nerves or associated with our intellects to the object, thought-form, personality, or whatnot about which we seek information. If we acquire the information through hypersensitivity, this means that the astral energies associated with the nerve currents of our nervous system or some part of it have a lower potential, even though temporarily of the same vibratory frequency and vibratory modulation, than the astral energy being radiated by that which is contacted. For the reason the energy it radiates is thus of higher potential, we FEEL it distinctly.

On the other hand if the astral energies associated with the nerve currents and radiated from our nervous system have a higher potential than the vibrations tuned in on, the astral vibratory rates radiated by that which is contacted fail to move in on the electrical currents carried by the nervous system, and they are not felt by any portion of it. There is a competition between the vibrations radiated by that which is tuned in on and the vibrations of the individual who has thus tuned himself to these same vibratory rates. An individual who has tuned in on something else either as a receiving set or to make an examination by the faculties of the unconscious mind, is as closely in contact with it on the inner plane through this similarity of vibratory rates as are two things on the external plane when they physically touch each other, and the energies as readily flow from the one to the other. The direction of flow of the astral energies when such contact is made is from high potential to low potential. In Extension of Consciousness properly accomplished, the potential of the individual making the contact is at all times kept higher than the potential of that which is contacted. He does not, therefore, “take on” the condition which he contacts. Instead of being like the individual who, witnessing another in a serious accident sympathetically feels the other’s pain, and thus is partially incapacitated from effective action, he is like the skilled surgeon on the scene who has trained himself not to respond sympathetically to the patient’s pain, but to keep his intellect alert examining the condition and directing action in the most effective way. In acquiring information through the positive method of Extension of Consciousness, the individual can recognize sound, colors, thoughts, even the feel of things. But in thus using the senses of the astral body he employs them from the standpoint of intellect, and does not permit energy from that which he contacts to flow to himself. Instead, through his own higher potential, the energy used in the examination is furnished by himself.

Secret Master —The Secret Master degree is based upon the Fourteenth Major Arcanum of the tarot, which symbolizes regeneration and the application of the Master’s Word. The latter was recovered in the Seventh, or Royal Arch degree. Astrologically the Secret Master degree corresponds to the zodiacal sign Taurus where, after the resurrection on the cross of Aries, the sun fecundates the earth and brings forth the succulent verdure of spring. It is the positive rays of the sun mingled with the negative nature of Taurus, where the moon is exalted, that regenerates the whole world. A Secret Master Lodge is said to represent the Sanctuary of Solomon’s Temple, the astral plane, which adjoins the Sanctum Sanctorum, or world of spirit. It is hung with black sprinkled with white tears to symbolize the realm of purification entered into after the resurrection from the wintry tomb of Aries. It is lighted by nine candelabra of nine lights each. The nine candelabra represent the nine decanates the sun passes

through in its regeneration from the vernal equinox to the summer solstice. The eighty-one lights symbolize the eighty-one days it takes the moon to thrice circle the zodiac, each time being born to new life, to represent the life of the soul and its transition on all three planes. The Master is dressed as King Solomon, and sits before a triangular table to signify his actions on these three planes of life. He is dressed in royal robes to symbolize his authority, and holds in his hand a scepter, symbol of his virile power. A large ribbon of blue indicates knowledge gained through experiences with matter, winter, or Saturn. It extends from the right shoulder to the left hip, indicating knowledge of sex energy; and at the hip is suspended a golden triangle, signifying that this energy may be used on all three planes to gain illumination. The second officer is Adoniram, representing Pluto and the soul-mate of Hiram Abiff. He is clothed in black robe and cap to indicate mourning, and decorated with a white ribbon bordered with black, to indicate the dawning light of hope for immortality. The ribbon has a black rosette on it, representing the autumnal equinox and the triumph of material forces. Also suspended from it is an ivory key, a spiritual key, with the letter Z engraved upon it. Z is a double 7, a union of a positive 7, or physically perfect man, with a negative 7, or physically perfect woman. It is the union of two open trines, an open trine meaning energy expended. But in this union there is compensation, and the energies are directed along the highest lines possible to embodied man, regenerate forces being used for a definite purpose. The other brethren wear black robes and caps, white aprons with black strings, and white gloves. They represent the union of positive and negative zodiacal signs, the apron strings indicating the equinox. The flap of the apron is blue, denoting knowledge of sex gained through experience. Upon the flap is a golden eye, symbol of spiritual wisdom. Adoniram, asked if he is a Secret Master, replies, “I have passed from the square to the compass; I have seen the tomb of our respectful Master Hiram Abiff, and shed tears at the same.” This symbolizes the moon as well as the sun passing through the rains of winter and crossing the vernal equinox. The winter union with the sun is signified by the square and that of summer by the compass. To the soul the tomb of the missing mate is the material world where both must sojourn, usually separated by its barriers, a cause for mourning. But there is also cause for hope as indicated by Hiram saying, “The dawn of day has driven away darkness, and the great light begins to shine in the lodge.” This is the dawn of resurrection, or in physical life illumination through regeneration. The Master raps seven times to signify that the brethren are perfect physical men, and says, “If the great light is a token of the dawn of day, and we are all Secret Masters, it is time to begin our labors.” The labor refers to the work of the sun in summer preparing the crops for harvest, and to the work on the astral plane of assisting others less progressed, the assistance being rendered by those who have entered into regeneration; and it refers to the even more strenuous labor performed in that region by those who have consciously passed through the tomb of death.

The candidate when admitted is led to the altar and kneels on his right knee, symbolizing his desire to render positive service. His head is bound, and fastened to his forehead by the bandage is a square, symbolizing the duties and obligations that still bind him to those yet struggling in the throes of matter. In his right hand is a great light, signifying his intention to labor spreading knowledge. On the altar is a crown of laurel and olive leaves, indicating his double victory, that of strife and that of love. The words are Shaddai, Adonai, and Juha, mystically signifying, Praise be to the Lord of the new Light. The password is Zizon, signifying a double triumph; that over the physical and that over the inner nature. The sign is given by placing the two forefingers of the right hand on the lips, indicating silence concerning the mysteries of both planes. The token is given by crossing the legs as the hands join in the Lion’s grip. The crossed legs symbolize the solstitial cross, and the grip indicates the power of the sun in Leo by which he raises the moon from the winter signs to be united with him in the regenerate signs of summer. It represents the power of the purified soul to find and rescue its lost mate from the bondage of matter. In closing, Adoniram is asked his duty, and replies that it is to guard the furniture of the Sanctorum, consisting of the altar of incense, the two tables of shew-bread and the golden candlesticks. The tables of shew-bread signify the result of experiences with good and evil which is assimilated by man’s spiritual nature. The candlesticks are placed five on the north and five on the south of the holy place, and thus symbolize man and woman. The age of Adoniram is stated to be three times twenty-seven, meaning the twenty-seven days it takes the moon to complete its circle of life around the zodiac, three times around symbolizing the soul’s progress through three planes. The special emblem of the Secret Master degree is a triangle in which are the Hebrew letters Jod-He-Vau-He surrounded by light. This is the Master’s Word as revealed to Enoch, applicable alike on all three planes. It is the secret of uniting positive and negative forces to produce the spiral of life.

Perfect Master —The Perfect Master degree is based upon the Twentieth Major Arcanum of the tarot, symbolizing the day of judgment and corresponding astrologically to the moon. The lodge is hung with green tapestry—the color of the moon—on eight columns, four on each side at equal distances, symbolizing perfect equilibrium, and justice received. There are sixteen lights placed at the cardinal points to represent the three signs and the presiding ruler of each zodiacal quarter. A pyramid stands in the north with open compass upon it, symbolizing the earth as an epitome of the universe under the direction of stellar law. The pyramid is the most stable form. The base is typical of the square of matter and the sides represent the four zodiacal triplicities meeting in a common point. Its most important significance is that of the earth being the womb of the universe from which is born, after its period of gestation, the Son of

God. The pyramid at the north symbolizes the earth under law, but as yet uninhabited by intelligent life. Another pyramid in the south has a blazing star upon it to represent gestation completed and the earth being delivered of its child, Man, who rules the world while in it, and when born into the realm above may become a god. A table stands before the canopy covered with black to typify the plane of death. The assistants are decorated with a green ribbon about the neck from which is hung a compass extended to 60 degrees, symbolizing by the green ribbon, love received, and by the compass, harmonious union. The brethren wear black caps and robes, indicative of having passed the tomb of materialism, aprons of white leather with green flaps, signifying the reception of the reward for purity. Upon the apron is embroidered a square stone surrounded by three circles with the letter J in the center, symbolizing the earth surrounded by Mundane Houses, Zodiacal Signs, and Constellations, through all of which penetrates the divine fire, or J. The hour being four, the time when the sun at the equinox enters the first house of the horoscope, or house of life, it is time for the brethren to go to work, or enter upon the duties of the new life beyond matter. The candidate has a green cord placed about his neck which is finally withdrawn by the Master to symbolize the moon passing out of the spring sign Taurus to a more elevated station, and man ready to be raised to a love higher than that of earth, and to an immortal work signified by the sprig of cassia placed in his left hand. The first sign is given by placing the palm of the left hand upon the right temple and stepping back with the right foot and again bringing it to its first position. It refers to the constructive use of virile energy in recovering the lost spiritual state. The second sign is made by raising the hands and eyes upward and letting the hands fall crossed in front, at the same time dropping the eyes downward, meaning the fall into temptation, from spirit into matter, or the sun across the autumnal equinox. The password is Acacia, symbolizing immortality. The token is that of a Mark Master, given on the five points of fellowship as explained in that degree. The Mysterious word is Je-Vau, meaning divine fire in union. The candidate approaches the East by four times four steps, from a pair of compasses extended from an angle of seven degrees to that of sixty degrees. The four times four refers to traversing the zodiacal circle, twelve signs ruled by the lords of the four seasons, corresponding to the sixteen Court Cards of the tarot. From seven degrees refers to perfect physical manhood, and sixty degrees refers to perfect union. The tomb of Hiram was of black and white marble, good and evil experiences on earth. It was entered between the two pillars, winter and summer, supporting a stone surrounded by three circles, already explained. The heart of Hiram was enclosed in a golden urn, symbol of spiritual affection. It was pierced by a sword to indicate the afflictions befalling those who attempt to realize their spiritual ideals of affection on earth, and the resurrection of those ideals beyond matter; the sword representing transition over the cross of Aries. It is the action of a luminary in Leo, the heart; in Scorpio, the urn; and in Aries, the sword. On the tomb was engraved the letter J, the virile Hebrew Jod. To the side of the urn was fastened a triangular stone on which

were the letters J M B, surrounded by a wreath of cassia. The urn was placed upon the top of an obelisk erected on the tomb, symbolizing the solstitial colure, the foot resting on the tomb of winter, and the top, or summer solstice, being the highest point of heaven where the luminary passing through the tomb will finally be elevated. J is Jachin from which the soul falls. B is Boaz, the winter signs, or material realm where it falls, and M (see Course 6, The Sacred Tarot) is Aries where resurrection takes place. The triangular stone represents the experience of body, soul, and ego with material conditions, and the wreath of cassia surrounding the letters denoting the pilgrimage indicates that immortality has been attained. Hiram, the moon, returning to its home in Cancer, the summer solstice, is greeted by Solomon, the sun, who says with joy in his heart, “It is accomplished and complete.” The special emblem of this degree is a coffin with a five-point star on the lid, and leaning over it a sprig of cassia. It signifies man enshrouded in the tomb of earth being promised immortal life in other realms.

Intimate Secretary —The Intimate Secretary degree is based upon the Eighteenth Major Arcanum of the tarot, symbolizing false friends and deception. It corresponds astrologically to the sign Cancer. The Lodge is hung with black spangles with white tears to represent the realm of purification after death. There is a triangular table on which is a scroll and crossed swords, representing the record inscribed in the astral light of man’s struggles on all three planes of endeavor. The Masters wear long blue robes and caps, symbol of wisdom gained through experience; their aprons are bordered with red, the white symbolizing purity, and the red symbolizing passion of purpose. On the apron is a scroll, and a golden triangle with the letters A P P in its corners. The letter A of the tarot symbolizes will, and P symbolizes hope. The scroll and lettered triangle signify spiritual effort on all three planes is sustained by will and two hopes; hope of future life, and hope of future love. All are recorded in the book of life. They also wear a red ribbon with a golden triangle suspended from it, meaning energy to be used on three planes. Their gloves are white, bordered with red, signifying purity and energy in execution. On the Bible is laid a triple triangle, symbolizing the law of perfect co-ordination between body, soul, and ego on all three planes. The candidate in this degree takes the part of a spy who listens at the veil, is captured and condemned by Hiram King of Tyre, and is freed by the intercession of Solomon. Astrologically it symbolizes the moon separating from the sun and passing into the captivity of opposite zodiacal signs and finally being rescued from them by its return to the sun. It represents the soul of man after death, in the twilight realms of the astral, undergoing judgment for deeds done in the flesh and being found worthy after some purification to enter more spiritual realms because of the strength of its rapport with the ego.

The first sign is made by closing the right hand and drawing it from the left shoulder to the right hip. It refers to the fall of man through the destructive use of sex. It is also the fall of the sun into winter. The second sign is made by crossing the arms in front and holding them up so the thumbs touch opposite temples, speaking the mysterious word Je-Vau. It refers to constructive use of virile powers in union; astrologically the resurrection of the sun on the vernal cross, the mysterious word signifying its subsequent union with the moon. The grip is given by joining the right hands and turning them downward thrice, saying one of these words at each turn: Berith, Nedir, Shelmoth. These words symbolize the autumnal equinox, the winter solstice, or lowest point, and the vernal equinox, respectively; and each turn of the hands signifies the union of the sun and moon after the sun passes these points. It signifies man and woman united in indulgence, in proper generation, and in regeneration. The password is Joabert, and the response is Terbel. Joabert is the listener, or the soul seeking to be conscious of the inner voice. Terbel is the guard of the inner realms, the dweller on the threshold.

Provost and Judge —The degree of Provost and Judge is based upon the Seventeenth Major Arcanum of the tarot, symbolizing the star of hope, and corresponding astrologically to the sign Gemini. The lodge is hung with red tapestries to represent the energies actuating life. There are five candelabra of five lights each, four being at the corners of the room and the other being in the center. The number five is the symbol of man. Each of the candelabra at the corners symbolizes man evolving through the zodiacal quarter corresponding to one of the four kingdoms, mineral, vegetable, animal, and man; and the candelabrum in the center represents man after his transit to the realm of purification where he recapitulates his past evolution and passes judgment upon his conduct. In the east is an illuminated transparent triangle in which is a circle around which are the letters J A I N, with a blazing star in the center on which are three J’s. The triangle represents infinite Life, Light, and Love, the source of all being. The circle is the zodiac, and the letters symbolize the divine influx from above as transmitted through each zodiacal quadrant. J represents the divine fire in Leo, A represents the will in Scorpio, I represents intelligence in Aquarius, and N represents regenerate energy in Taurus. The blazing star in the center is man, the focus of universal forces, retaining a portion for his own use, reflecting the finer essence above, and refracting the grosser portions of the One Life Principle below, as symbolized by the three J’s. The brethren wear black robes and caps to symbolize their passage through the tomb of death; white aprons trimmed with red to symbolize purity sustained by virile energy; with a red and a white rosette on the apron to signify regeneration and translation to spiritual life; and a pocket in which to carry plans, the ideas formulated and vitalized in union. On the flap is a golden key, and another is suspended from a

red collar. The red collar is symbol of ardent affections, and the golden key signifies astrological knowledge. The hour is said to be break of day; 8,2, and 7; meaning the entrance into a new life in higher realms has started through 8, Judgment; 2, with the aid of Esoteric Science; and 7, Victory over all temptations. They all combine in seventeen, the Star of Hope for future joy (see Course 6, The Sacred Tarot). The candidate is led to the southwest corner of the lodge where the sun sinks in winter at the close of day, and is there instructed to kneel and pronounce the word Beroke, meaning to descend. The Master then says “Kumi,” meaning to rise, signifying a new epoch begun even as the sun rises at break of day. The first sign is to place the first two fingers of the right hand to the side of the nose with the thumb under the chin, symbolizing the will to use the energy of Mars, signified by the chin; to vitalize the etheric body, signified by the Jupiter finger; in the process of breathing, indicated by the nose. The physical body is also to be considered in this process as the finger of Saturn is used as well as that of Jupiter. The second sign is like the first except that one finger only is used, signifying the use of Mars energy to vitalize the etheric body. The token is given by clenching the three first fingers over the thumb and interlacing the little fingers. It means that will is to be subjected to science, as Mercury rules the little finger and also rules science. The password is Tito, the first to draw plans for the workmen. This signifies the formulative power of the intellect. The candidate having given the password and signs is presented with a key to a small ebony box which contains the plans for building the temple, and a key for opening an ebony box containing all the temple keys. The ebony box is man’s physical constitution, containing a correspondence to the universe. It is unlocked by practical astrology. The ivory box is man’s spiritual constitution and soul, containing the keys to all spiritual mysteries. It is unlocked by the spiritual astrology so carefully preserved in Masonry.

Intendant of the Building —This degree is based upon the Nineteenth Major Arcanum of the tarot. It symbolizes reunion and corresponds to the zodiacal sign Leo. The lodge is lighted with three candelabra with nine lights each, the symbolism of which has already been explained. In addition there are five candles in the east to indicate man rising into another sphere of influence. The brethren wear white aprons lined with red and bordered with green, symbolizing purity, energy, and receptive capacity. On the apron is a star with nine points, symbolizing wisdom gained under planetary influence; a sprig of cassia, representing immortality; and a balance, emblem of justice. On the corners of the triangular flap are the letters B A J, symbolizing occult science illumined by divine fire, directed by will. The collar is of red to indicate affectional energy, and from it is

suspended a golden trine with the letters J A B in the corners, and in the center three J’s. The three J’s represent the divine fire penetrating the three worlds. On the reverse of the triangle the three J’s are in the corners and G is in the center, indicating the divine fire used in generation. As used on the first side they indicate that the divine fire aids the will to remove the veil of Isis. In this degree, a chief of the five orders of architecture is selected to fill the vacant place of Hiram Abiff. The five orders of architecture are: Tuscan, Doric, Ionic, Corinthian, and Composite. The first four represent the zodiacal quarters and their correspondences. The composite, a combination of the others, symbolizes man. The true soul-mate being lost, a worthy substitute is selected to assist in the work. The obligation is taken while the candidate lies prostrate, and he is lifted under a sprig of cassia by the Lion’s grip. The signs and passwords all refer to the separation of sun and moon, of man and woman, to the sorrowful descent into the winter signs, or matter; and to the reascent to spiritual realms, reunion, and consequent immortality. In the closing lecture the Senior Warden says: “I have made the five steps of exactness; I have penetrated the inmost part of the temple; and I have seen the great light, in the middle of which were three mysterious letters.” The five steps of exactness refer to evolution through four kingdoms and the entering of the fifth, the kingdom of regenerate man. It also indicates the successive subjugation of the five physical senses leading to illumination and the use of the creative energy to explore the three planes, as signified by the three J’s.

Master of Elect Nine —This degree is based upon the Sixteenth Major Arcanum of the tarot, symbolizing catastrophe. It corresponds astrologically to the planet Mars. Solomon had appointed nine Masters to go to the spot where it had been learned one of the assassins of Hiram Abiff was concealed. Mars, one of the nine planets, represented by Joabert, steals ahead of the others and discovers the murderer asleep with a poinard at his feet. This is the equinox at the foot of Pisces. Mars takes the poinard and stabs him first in the head, Aries, and then in the heart, Leo. He then cuts off the villain’s head and taking it in one hand and the bloody knife in the other returns to Solomon’s home. The place of sunrise, Jubulum, is killed by the vernal cross, wielded by Mars. He is first stabbed in the head to indicate the sun rising in Aries, and later in the heart, in Leo, to which the sun returns. Cutting off the head signified that the rising sun has passed out of Aries. Its influence in the sign of the head has been cut off, and he passes to the rightful place of Solomon, in Leo. The sign is made by striking toward the companion’s forehead as if stabbing, and the companion placing his hand to the spot as if feeling of a wound; then striking at the companion’s heart crying Nekum, and the companion answering by placing his hand on his breast and saying Necar. These words mean Vengeance, and Vengeance Is Taken. The jewel of the order is a gold-handled dagger with a silver blade. The handle and blade symbolize the summer and winter signs, and the guard symbolizes the equinox.

Masters Elect of Fifteen —The degree Masters Elect of Fifteen is based upon the Fifteenth Major Arcanum of the tarot. It symbolizes the fate of the evil, and corresponds astrologically to the planet Saturn. The two other assassins of Hiram Abiff were not captured and punished with the first. Through one of his Intendants, Solomon learned that two persons answering their description had come to the country of Cheth and were working in the quarries. Cheth is the eighth Hebrew letter and presides over the Eighth Major Arcanum of the tarot, which symbolizes justice and corresponds to the sign Capricorn, the home of Saturn. Capricorn is the winter sign that symbolizes crystallization and has rule over quarries. In front of each of the two officers that symbolize the sun and moon, one in the east and one in the west, is a candelabrum of five lights; one candelabrum to represent man and one candelabrum to represent woman. The brethren wear white aprons on which is pictured a square city, a form of birth-chart still used by Raphael in his annual ephemeris. It has three gates, and over each a human head impaled on a spire. These represent the three visible angles of the heavens, or assassins. Jubulum was captured in the preceding degree in a cave, that is, in Capricorn, stabbed with the vernal cross at the foot of Pisces, decapitated by passing into Taurus; and finally this representative of the Ascendant at sunrise returns to Leo carried by the strength of regenerate Mars. In the present degree, Jubela and Jubelo, Midheaven and Descendant, are captured in Capricorn and are carried from this region of crystallization into the warm months of summer, or Jerusalem. Their heads are cut off as they pass from Aries; and as they pass the summer solstice into Cancer, which rules the belly, their bodies are cut open. The sign of the degree is to place the point of a poinard under the chin and draw it downward to the waist, speaking the word Zerbul. It symbolizes the passage of the sun from Aries across the solstitial cross to the sign Libra.

Sublime Knights Elected —This degree is based upon the Twenty-second Major Arcanum of the tarot, symbolizing the foolish man. It corresponds astrologically to the planet Pluto. Solomon rewarded twelve of the Masters for their efforts to apprehend the assassins of Hiram Abiff by conferring upon them this degree and giving them command over the Twelve Tribes of Israel. They represent the twelve signs of the zodiac. The zodiacal circle crossed by equinox and solstice is the symbol of the world. By removing the circle, or spiritual portion of the symbol, we have the cross of earth in its most material aspect. If the upper bar of the cross be removed the result is the Tau Cross, or English T, emblem of the Lower-Pluto influence, the primitive phallic symbol of creative energy directed to material ends. The lower bar, or vertical line,

indicates the sun in Capricorn at the winter solstice. It represents man spending his energies for material advantage, the worldly wise and spiritually foolish. By reversing the T so that the lower bar is missing we have a representation of the sun at the summer solstice as it enters Cancer, the emblem of the Upper-Pluto influence, signifying the virile energies directed to spiritual construction. And herein lies the paradox of the twenty-second card of the tarot, a card few students have understood; for the man that to the worldly may seem foolish may really have reversed the Tau, come under the Upper-Pluto influence, and being a true sage ignores the things that many spend their energies to obtain. The candidate in this degree is required to swallow a piece of the heart of Hiram Abiff which is presented to him on a trowel by the Master. He is told that he may swallow it without injury if he is a faithful Mason but that it will not remain in the body of one perjured. This heart is the zodiacal sign Leo, symbol of affection, through the power of which Hiram is again united to Solomon. The trowel is an instrument used to bind together. Its form represents two souls occupying one form and overshadowed by a common ego. The candidate partaking of the heart on the trowel symbolically enacts the permanent reunion of soul-mates; the reward of the spiritually wise, whose efforts are denoted by the reversed T. Astrologically it is the reunion of the sun and moon in Leo, which is the sign that rules the house of love in a natural chart.

Grand Master Architect —This degree is said to have been founded by King Solomon as a school of architects where deserving craftsmen might receive proper instruction. These Grand Master Architects are men who have mastered the various occult and lucidic sciences and have been found worthy to serve as Masters to struggling neophytes. The Chapter is decorated with white hangings, sprinkled with red flames, symbolizing purity combined with fiery enthusiasm. The five orders of architecture are present, symbolizing man who contains within himself the zodiacal quarters corresponding to the four kingdoms of elemental life. Man’s rightful place is that of Master Architect directing the four elemental realms of life in their work of cosmic construction. The apron is stone colored, to indicate work to be done upon earth, and has a star on it to signify man as the chief of that work. The jewel is a gold medal with the five orders of architecture, a star, and a case of mathematical instruments, on each side. It symbolizes man measuring planetary angles and positions in the zodiac, and utilizing his knowledge of astrological cycles, forces and angles to direct the elementals in their work of assisting evolutionary progress. The candidate makes a tour of the room, which represents the zodiac, and draws an exact plan of it to illustrate his ability to compute astrological positions and map the heavens. There is a star in the north with seven other stars around it to represent the Polar Star, the “Rock of Ages,” about which swings the septenary of naked-eye planets. It is called the guiding star of the order; for it is symbolical of the immutability of divine law, and is the axis of all mundane reckoning. The Chapter is

said to be opened on the first instant, the first hour, the first day, the first year, when Solomon commenced the Temple. This is according to the prescribed rules of astrology; as a chart of the heavens for the instant commencing an enterprise indicates its future success or failure, even as a chart of the instant of physical birth reveals a child’s physical destiny. The sign is made by sliding the right hand into the palm of the left, clenching the fingers of the right hand and tracing a plan with the thumb in the other’s left hand, looking at him as if taking dictation. It refers to man and woman united and taking advantage of astrological conditions to promote their interests. It indicates that from their knowledge of astrology they are able to formulate a plan of mutual effort. The token is given by interlacing the fingers of the right hand with those of the brother’s left and placing the free hand on the hip. The united hands are at a level with the head. It indicates united transmutation from Scorpio to Aries, or the sun resurrected with the moon on the vernal equinox.

Knights of the Ninth Arch —This degree revolves around a vision of Enoch in which he saw the letters of the Ineffable Name engraved upon a triangular plate of gold which was lowered into the bowels of the earth to the ninth arch. Later he and Methuselah built a temple underground of nine arches and deposited a facsimile of the plate on a pedestal of white in the ninth arch. He also built two pillars on a high mountain nearby; one of brass to withstand water, and the other of marble to withstand fire. On the marble pillar he traced hieroglyphics disclosing the whereabouts of the golden plate; and on the pillar of brass he engraved the principles of geometry, or Masonry. This was before the flood. In clearing away the rubbish to rebuild the temple the vault is discovered and the plate recovered in the same manner as the vault and Ark of the Covenant were found in the Royal Arch degree. This ninth arch is the lowest grade of actual adeptship, where the mysterious laws are fully revealed to the worthy neophyte. Enoch was the perfect man, representing the natural adepts of the golden age. Methuselah was his son who lived to great age, symbolizing those who through subsequent ages have been found worthy custodians of ancient wisdom and who have proceeded with the work outlined by the Ancient Masons. The Ineffable Name in the lowest grade of adeptship is represented as mounted on a white marble pedestal to indicate that understanding while in the body depends upon purity. The pillar of marble on the high mountain is the physical means adopted by the Magi to preserve their knowledge for posterity such as monuments, sacred allegories, hieroglyphics, and the tarot. This marble pillar is said to have been destroyed by the flood, but a portion is extant as we find in the next degree. The pillar of brass was not destroyed; for it

represents the records left in the astral world where is preserved all the wisdom of ancient days. The floods of religious emotionalism and sensualism may destroy the material records of the past, assisted by physical floods due to climatic changes, but neither are effectual to efface the records left by Enoch, the early spiritual adepts, on the brazen astral column.

Degree of Perfection —The degree of perfection is based upon the Twenty-first Major Arcanum of the tarot. This pictures the Crown of the Magi, symbolizing the accomplishment of the great work and corresponding astrologically to the sun. The lodge is represented as a subterranean vault hung with red curtains. It symbolizes the earth from which the adept is departing, the red indicating generated energy. A part of Enoch’s marble pillar, found among the ruins, is placed in the west. The pillar of Beauty, or astral records, the Burning Bush, or divine fire, and the triangle of Enoch with the sacred Jod-He-Vau-He engraved upon it are in the east. When the members are not at work the lodge is lighted by the Burning Bush, and when they are at work they are lighted by twenty-four lights. Three are in the north to represent the monad’s evolution through the mineral, vegetable, and animal kingdoms; five are in the south to indicate that man is a fruit of material evolution; seven are in the west to symbolize man arriving at physical perfection through the application of the subjective laws of union; and nine are in the east to represent man’s wisdom before he is permitted to enter the ninth arch. These twenty-four lights correspond to the twenty-four hours in which the earth completes one rotation on its axis and symbolize all the experiences necessary to man upon the physical earth. Also before each of the officers is a triangular white table, symbolizing the spiritual plane to which the adept is translated. For the same reason, that is, because it is meant to symbolize the voluntary completion of earthly experience, there can be only twenty-seven working members in a Grand Lodge of Perfection. These twenty-seven represent the twenty-seven days it takes the moon, symbol of the soul, to make a complete transit of zodiacal experience. The work of this degree is a recapitulation of preceding degrees, even as the adept ready to leave the physical plane goes carefully over his past, tabulating experiences for future reference. Here for the first time the candidate receives the true pronunciation of the Word as revealed to Enoch; for Enoch, representing the children of the golden age, walked with God and was not. That is, he was translated consciously without the process of death as we know it. In the golden age when the cycle of life had been run tradition records that there was a gradual voluntary dissolution by which the soul liberated itself from the body and passed consciously to

a higher realm. In those days there were neither phantoms nor shades in our earth’s electromagnetic sphere. The adept who succeeds in accomplishing the great work while in the flesh understands the law governing translation and is able to pass to his future work in the spiritual world even as did Enoch, without being hampered by death or being detained in the astral worlds for experience and purification.

Historical Degrees

Chapter 13 Historical Degrees N CONNECTION with the historical degrees, mention should be made of the origin of both Scottish Rite Masonry and York Rite Masonry. I do not wish it implied that I agree with Albert Churchward in archaeological matters. But as he seems to be correct in his opinion of the origin of these two orders of Masonry, and is himself a high degree Mason, I take the liberty of quoting from his Arcana of Freemasonry. Chevalier Ramsay stated that modern Masonry had its beginning in the Society of Architects founded in Scotland under the protection of King Robert Bruce, and the title of ‘Ancient and Accepted Masons of the Scottish Rite’ may have possibly been formed in Scotland there and then; but if that is so, we must trace the origin of this to the Order of Knights Templar, who fled to Scotland, and through them to the ancient Mysteries practiced in the East. From whence did these Templars receive them? It is well known that one of the charges made against Jacques de Molay and his associates was that ‘they used sacred rites in their initiation.” Their four oaths are well known, but who knew their rites of initiation? The aim of the Society of Architects was to perpetuate the ancient order of the Temple, and they continued to use their initiations of members, symbols, signs, and some parts of the initiatory rites, which had been obtained in the East, but they only knew three degrees out of the seven lesser and ten greater. The next question is: From whence did the Templars receive those symbols, and their esoteric meaning, in which we plainly trace the doctrines of the old Egyptians? No doubt from the Christians, who, like the Emperor Julian, the Bishop Sinnesius, Clement of Alexandria, and many other philosophers, had been initiated into some of the mysteries by the Priests of Egypt before being converted to Christianity. In this way we can trace how part of the religious mysteries of Egypt, signs and symbols, etc., came to Scotland. Speaking further concerning the Egyptians he says: “There were also many who crossed over to Europe from Egypt, and spread from Italy into France, who possessed and clung to the true doctrines, endured torture, and some even death, by the early Roman Priests, who tried to usurp the temporal power by destroying the spiritual ideas; and yet these brothers would rather suffer death than give up their secrets and beliefs. Many of these migrations can be traced through Europe and finally to Scotland.”

Relative to York Rite Masonry, Churchward continues: “As regards the origin from the Druids, I have given in ‘Signs and Symbols of Primordial Man’ the proofs of the origin of the Druids, and where they came from. They were High Priests of Egypt, who left the mother country at the early part of the Solar Cult, and were therefore well versed both in the seven Lesser Mysteries and the ten Greater Mysteries; and these practiced their religious rites in England until the edict of Canute prohibited their open worship. Canute reigned from 1015 to 1036. To evade persecution they resorted to private meetings and secret celebrations. I do not entertain any doubt that they formed the first so-called ‘Lodges’ in England, as a cloak to screen their religious rites and ceremonies, and to keep them as pure as they had received them originally from their parent sources in Egypt. Many of these old Druid Priests joined the Christian Church, and were the so-called Culdees, but although they had joined the Christian Church, they kept themselves very much aloof for a long period, up to the twelfth century. “These were the last remnants of the old Druid Priests—descendants of their Egyptian brethren—who practiced the pure Eschatology of their forefathers. Gradually they all died out as a separate and distinct class, and those who remained were merged into Christianity; but up to the twelfth century at least they brought all their doctrines with them, and practiced them in secret places, in so-called Lodges. “Here we have one source of the origin of Freemasonry, both in the Lesser Mysteries (seven degrees) and in the Greater Mysteries—so-called Higher Degrees in this country. “The Druids, in Gaul, were mostly put to the sword, others fled to this country for protection, when the Roman Christian doctrines were brought to them. In America it was the same. As soon as the Spanish Priests arrived there they persecuted all the Solar and Stellar people, murdered their priests, overthrew their Temples, and scattered them with fire and sword. Yet there is sufficient evidence left in their Signs, Symbols, and writings on the wall which may prove my contention that all these had the same Eschatology, signs, symbols, and rites as the Old Egyptians, from whence they came, and that all these are analogous to our own with really very little innovation, considering the many thousands of years that these have been handed down from country to country, and generation to generation, as we must acknowledge to be the case if we study the history of the human past.”

Three Methods of Acquiring Information From the Inner Plane —Ancient Masonry presents not merely a philosophy of life based upon provable information, but also instructions relative to the general principles, applying which an individual can make the most rapid spiritual progress and develop his latent occult powers. More specific instructions in such training should be reserved for those who prove, by tests, that they have sufficient comprehension of occult matters that they will not be likely to misinterpret or misapply the information presented to them. These will find such detailed information presented in the systematic graduate course embraced in the “Not Sold” Brotherhood of Light Award Manuscripts. However, as reference repeatedly has been made in these Ancient Masonry lessons to Extra-Sensory Perception, it should be clearly understood by anyone contemplating psychic work of any kind that there are three distinct methods of acquiring information from the inner plane, and just what takes place in each. The three methods are: Mediumship, Feeling ESP, and Intellectual ESP.

Mediumship —That which distinguishes mediumship is the partial or complete control of the medium by some intelligence other than his own. Mankind owes a deep debt of gratitude to spiritualistic mediums. I shall be the last to criticize them. Many in the ranks of spiritualism have sacrificed tremendously that the race might advance; many mediums have been martyrs to the cause of demonstrating human survival beyond the grave. But in spite of this debt of gratitude, the very real dangers to those who develop such mediumship cause us to discourage our students from attempting to become mediums. The reason is set forth in detail in Brotherhood of Light Course 1, Laws of Occultism, published in 1919. The subsequent years, in which through the many psychics contacted in connection with Church of Light work there has been unusual opportunity to observe the effects of the various types of development and psychic practice among a great many individuals, has but served more and more to confirm the attitude then taken. To sum this attitude up, The Church of Light does not advocate that anyone shall become a medium.

Two Methods of Independent Psychic Work —The Church of Light has found, however, as the result of its own research and observation, that psychic work in which there is no control by some other entity is accomplished in two quite distinct ways. These two methods, even though exercised and directed by the individual using them and not by some outside intelligence, are as different as day and night, positive and negative. The one depends upon hypersensitivity of the nervous system, and is called FEELING ESP. The other is purely an intellectual activity, and is called INTELLECTUAL ESP.

Feeling ESP —At the appropriate place in the “Not Sold” manuscripts I go into the details of these two methods. Here I hope only to bring out their contrasts so clearly that the neophyte will never mistake the one method for the other. The majority of independent psychics employ Feeling ESP. They make use of the hypersensitivity system of mental activity in which the nervous system or some part of it is tuned in on the astral counterpart of the object or person about which information is wanted. The nervous system, or some part of it, becomes a receiving set through which the electrical energies and astral energies closely associated with it pick up, radio fashion, the astral vibrations radiated by whatever is tuned in on. The individual then feels the condition of that which is thus contacted. The energy causing this feeling is furnished by that which is contacted. The individual who is hypersensitive is able to feel so discriminatingly what is received that his unconscious mind can give detailed information about that which is tuned in on, and perhaps about its past and probable future. A quarter of a century of experience with students all over the world who have developed this Feeling ESP has convinced The Church of Light feels that this method of psychic development should be approached with caution.

Intellectual ESP —The unconscious mind, itself occupying the astral plane, has faculties which, given proper impetus and sufficient energy with which to work, on this inner plane can examine objects and thoughts and communicate with other intelligences. In Intellectual ESP hypersensitivity plays no part. Instead of becoming a receiving set, the electrical energies of the nervous system radiate high-frequency vibrations which afford the faculties of the unconscious mind the energies with which to perform their work. Feeling or hypersensitivity plays no more part in such examination by the unconscious mind on the inner plane than it does in a similar examination on the physical plane, nor are the emotions more active. The examination is conducted by the unconscious mind reinforced by the astral energies provided by the high-frequency electromagnetic radiations of the nervous system. This examination, which may include past and future as well as all aspects of the present about which information is sought, is an intellectual appraisal the results of which are not communicated to other sections of the nervous system, but, much as something is remembered even though seen but a moment before, is communicated directly to the brain as an Intellectual awareness. The Brotherhood of Light ESP Research Department has found that the psychics using Feeling ESP can acquire information readily from persons or other living things which radiate strongly, or about people from objects which they have touched, or from their thoughts; but do poorly with the ESP cards. Those among our students who get the highest scores with the ESP cards, and in tests with inanimate objects in which the human vibrations are absent, are those who, perhaps without knowing how they do it, nevertheless, employ Intellectual ESP. So far in our extensive investigation, and with numerous students who have made tests with it, we have found no danger in cultivating Intellectual ESP.

Age of a Prince of Jerusalem —Zerubbabel, while rebuilding the temple, was interrupted by the Samaritans who finally forced him to abandon work. He thereupon sent an embassy to Darius, representing the ruler of the winter sign entered into by the sun, who issued orders prohibiting all persons from interfering with the work of construction on pain of death on the cross of Aries. The lodge consists of two apartments connected by a hall. The apartment in the west represents the western signs of the zodiac and is hung with

yellow, the color sacred to Venus, which rules Libra, the sign of the western equinox where Zerubbabel now holds court. The eastern apartment where the cabinet of Darius is situated represents the eastern equinox of Aries; for Aries is the leader of the eastern zodiacal signs. The hall connecting the two zodiacal divisions is the solstitial colure. The jewel of the order exemplifies the ritual accurately. It is a golden medal, or zodiacal circle. On one side is a hand holding a balance, symbolizing the human soul involving through Libra into the winter of matter, man entering into generate union, and the five planets descending into the winter signs through the door of the autumnal equinox. On the other side is a two-edged sword with five stars around its blade and over it the letters D. Z. The sword symbolizes the vernal equinox. The five stars represent man evolving into spiritual summer, man entering into regenerate union, and the five planets emerging from the winter signs, victoriously crossing the vernal equinox of spring. D. Z. are the initials of Darius and Zerubbabel, and also have an esoteric significance. Thus the Hebrew letter Z means sword and symbolizes victory. The soul enters matter through Libra, the door to realization, and emerges victorious by means of the sword of intelligence, Aries. Man enters generation by D, corresponding to the sex sign Scorpio, to realize sensation, but frees himself from bondage by means of regeneration. The candidate with four knights—the five symbolizing man—journey from the court of Zerubbabel in Libra to the cabinet of Darius in Aries, and back to Libra, completely circling the zodiac. Each time they pass through the hall they are attacked by armed ruffians, symbolizing the struggle of the solar forces to become repolarized at the solstitial points of Capricorn and Cancer. The password is Tebeth, which is a Hebrew symbol for Capricorn, the point where the soul descends no lower and becomes incarnated in the mineral. The sacred word is Adar, Hebrew symbol of Pisces, the zodiacal sign in which thanks should be given for the completion of the zodiacal temple. The age of a Prince of Jerusalem is said to be five times fifteen. Fifteen signifies the passage of the twelve signs over the three visible angles, or one diurnal rotation of the earth, which according to the Hermetic System of Astrology measures out to man the events of one year of life. The fourth gate to the temple, referring to the Nadir which is invisible, mythology informs us was always closed. This explains why there were but three assassins. Five times fifteen also points mystically to the sacred cycle of the soul, called Naronia, which governs the expansion and contraction of the psychic forces and thought-cell energies within the constitution of man. The age of a Prince of Jerusalem signifies that the candidate has observed the Naronic cycles of soul development, explained in the 13th Award Manuscript. from month to month and from year to year.

Knights of East and West —This degree is based upon a vision of St. John as given in the Apocalypse. The book of seven seals is the septenary law of nature. The One Universal Principle is refracted from seven sub-centers about the Spiritual Sun, partaking of the quality of each medium through which it passes. As a definite portion of the divine essence under the dominion of one of the planetary angels it bears the seal and is governed by the laws relating to one planet. The twenty-four elders are the twenty-four hours, and symbolize those who have endured through great time. The seven lamps are the seven planetary angels. The four beasts, one with a head like a lion, one with a head like a calf, one with a head like a man, and one with a head like an eagle, are the lords of the zodiacal quadrants; and their many eyes looking within are the stars of these quadrants which look within from the circumference of the constellations. Each beast has six wings and rests not day and night, meaning that due to the earth’s diurnal rotation each quadrant flies by in six hours. The candidate bares his arms and the wardens lance them so as to procure blood on a napkin to represent those who have come out of great tribulation and washed their robes and made them white in the blood of the lamb. The blood of the lamb means the spiritual life of regeneration by which the body is completely purified. The Master then opens the seals of the great book. Opening the first he takes there from a quiver of arrows and a crown. It represents Sagittarius and the planetary seal of Jupiter. Opening the second seal he takes out a sword, signifying the sign Aries and the seal of Mars. Opening the third seal he takes out a balance, representing Libra and the seal of Venus. Opening the fourth seal he removes a skull, indicating the pale horse death, the sign Capricorn and the seal of Saturn. Opening the fifth seal he finds a cloth stained with blood, symbolizing the sign Virgo and the seal of Mercury. As the sixth seal is opened the sun is darkened and the moon is stained with blood to indicate the sign Cancer and the seal of the Moon. Opening the seventh seal he removes incense, symbolizing Leo, the house of love, and also seven trumpets to show planetary dominion, and thus the seal of the Sun. The four winds signify the aspirations of those born in each zodiacal quadrant, and the precessional cycle which governs the spiritual and mental influx received by men during different stages of evolution. The draft on the floor, a heptagon in a circle, over the angles of which are placed letters, represents the seven planetary angels surrounded by the zodiac. The six elevated canopies in the north and the six in the south are the summer and winter zodiacal signs, eleven of which are occupied by venerable Ancients who are the ascended souls of those belonging to the state of life and degree of emanation of each sign. The vacant seat is that from which Judas, the sign Scorpio, fell, later to be occupied by the elect, or Eagle. The man in the center of the draft is the macrocosmic man of the kabala.

Knight of Rose Cross —This degree is also called Sovereign Prince of Rose Croix de Harodin and Knight of the Eagle and Pelican. There was once a tradition that the pelican feeds its young with its own blood, hence it has been used as a symbol of sacrifice. The rose is the ancient emblem of spring. Upon the cross it signifies the resurrection of the sun after death on the autumnal cross, also signifies man regenerated. The eagle is sex, or Scorpio, spiritualized. The special emblem of this degree is a pelican feeding her seven young, on one side of her a rose and on the other side a sprig of cassia; above her a radiant cross upon which climbs a rose. The pelican feeding her young symbolizes the sacrifice of material aims to spiritual ideals. Each planet has its evil side as well as a spiritual quality. The regeneration of all through sacrifice is indicated by the seven young pelicans partaking of blood, or spiritual sustenance, from their mother, who represents the universal mother Isis. The rose on the right signifies the rejuvenating effect of partaking of spiritual nourishment; the cassia on the left signifies immortality gained; and the radiant rosy cross above is the symbol of the conscious translation to spiritual realms of those who have sacrificed all their lower nature to the higher. The lodge has three apartments. The first represents Calvary, or the autumn of life. It is lighted with thirty-three candles to indicate full experience under the twelve zodiacal signs and ten planets through the ten kingdoms of universal life, completing the cycle of necessity. The thirty-third candle signifies transition to a new cycle. Eleven lights are placed on each of three pillars six feet high. The number eleven (see Course 6, The Sacred Tarot) signifies force. It is the force of the sanctified man on all three planes, corresponding to the sun at the three visible angles, culminating six hours after rising, setting six hours after culminating, and rising six hours after passing the nadir, or material point, or plane below man. The second apartment represents Christ ascending into heaven, and the third apartment represents hell; symbolizing the relative conditions after death of the sanctified and the evil man. The purpose of this assembly is said to be the recovery of the Lost Word. The means of recovery is indicated by the candidate presenting to each of the brethren one pair of men’s gloves and one pair of women’s gloves and two sticks of sealing wax, symbolizing united work. The result is referred to as, “The moment when the word was recovered; when the cubic stone was changed into a mysterious rose, when the flaming star appeared in all its splendor; when our altars resumed their ordinary form; when the true light dispelled darkness, and the new law became visible in all our works.” The cubic stone is physical gratification, which when the Lost Word is found is transmuted into the rose of spiritual union, revealing the pole star, Truth; illuminating all mysteries, causing oblation to be made to the soul rather than to the senses, and work to be performed harmonious with the new laws thus discovered.

Grand Pontiff —The New Jerusalem as seen by St. John is the foundation of this degree. It is square with twelve gates; and in the midst a tree bearing twelve kinds of fruit. Above the earth, it descends upon the old Jerusalem crushing a three-headed hydra chained on the ruins. The New Jerusalem is the celestial heavens bounded by the twelve zodiacal constellations, or gates. The tree is that of immortal life, and the twelve fruits it yields are the immortal souls of those born under each sign through which the sun passes by precession of the equinoxes. The moon’s nodes are known astrologically as the dragon’s head and tail. The dragon is the serpentine cycle of the moon; corresponding to the cycle of the soul. The dragon has three heads, which symbolizes that the cycle of necessity embraces three planes. The New Jerusalem, or angelic realm, is attained only after the soul has successfully completed this cycle, leaving the attractions of each realm conquered and chained to the plane of their origin. The mountain at one side of the city indicates that the path to celestial realms lies along the summit of the highest type of physical development and union.

Grand Master of All Symbolic Lodges —The brethren in this degree wear blue and yellow scarfs crossed in front and rear, indicating the union of wisdom with love. The Wardens wear a jewel suspended from the yellow scarf of love. It is a triangular golden plate with the word Secret on one side and the letter R on the other. The Hebrew R symbolizes ascension. The jewel signifies the secret rejuvenation of the soul through the power of love. The same thought is more specifically expressed in the closing lecture: “My Brother, enter into the cave of Silol, work with Grand Rofdam, measure your steps to the sun, and then the great black eagle will cover you with its wings, to the end of what you desire, by the help of the most sublime Princes Grand Commanders.” The cave of Silol is union, Rofdam is vibration, the sun refers to the virile power generated, and the eagle is the spiritual plane contacted, by the help of whose denizens will be attained that which is desired.

Chief of the Tabernacle —This degree is based upon the establishment of the Jewish Order of Priesthood, and their work of offering sacrifices. There are two side altars, one on the right in front of a representation of the sun, for sacrifices; and one on the left in front of a transparency of the moon, for incense. Man makes oblation of his animal nature to his ego, and exerts his executive power to direct his energies to noble purpose. To his soul he

offers the sweet incense of aspiration and loving thought. Both execution and reception are necessary to propitiate his divine nature. The brethren, representing Levites, wear white robes, symbols of purity. Over each robe is a scarlet sash trimmed with gold fringe, and at the bottom on the right hip is a black rosette from which hangs a golden censer. The black rosette symbolizes death on the physical plane, and the scarlet sash symbolizes virile energies used to build up the spiritual body, as signified by the censer. On the apron is pictured a golden chandelier with seven branches, and on the flap is a violet colored myrtle. The chandelier symbolizes the seven active principles of nature which are consciously utilized by the Magus. Violet is the color sacred to Mercury. Myrtle is evergreen, and emits a sweet-smelling odor. The violet myrtle symbolizes the intelligent use of the creative principle which, typified by the flap, is directed to the construction of the spiritual body, ruled by Mercury, and to the attainment of immortality as indicated by the evergreen.

Prince of the Tabernacle —The main apartment in this degree is made perfectly circular to represent the zodiac. In the middle is a chandelier with seven branches, each branch having seven lights. There is also a round table on which is a cluster of inflamed hearts and some incense. The apartment symbolizes the zodiac as the cycle of life, and the seven branches of the chandelier represent the septenary of planetary influences affecting the physical under which the neophyte struggles. The other planets of the chain affect man more through his mental and astral nature, thus operating indirectly to produce physical conditions and events. The forty-nine lights symbolize seven branches of astrology, seven branches of alchemy, seven branches of magic, man’s septenary constitution, seven physical senses, seven psychic senses, and seven states of consciousness; all of which must be mastered before reaching adeptship. The inflamed hearts symbolize the burning desire of the aspirant to learn the great truths concerning life and immortality, and his devotion to the Cosmic Work which has been given him to perform. The incense symbolizes the thoughts and aspirations ascending to higher worlds. The candidate approaches the altar by six equal steps and one long one. The long seventh step symbolizes that in evolution when the six states below man from mineral up are passed, and the seventh state, the state of manhood, is reached, there is offered the possibility of encompassing much in one life and gaining heaven, as it were, in a single bound.

Knight of Brazen Serpent —This degree is founded upon the history of the brazen serpent set up by Moses that those bitten by fiery serpents might look thereon and live. Fiery serpents symbolize impure desires. The brazen serpent entwined on a T, or on a phallic Tau, symbolizes wisdom of good and evil gained through experience with generation. Moses healed his people of their licentiousness by teaching them the truths concerning generation. And it is of equal importance today that proper generation should be understood. No one can truly be regenerate until he has mastered the mysteries of generation. Those who isolate themselves from the other sex in the hope of attaining regeneration without passing through the intermediate grade of generation only deceive themselves, and become bitten by the fiery serpents that infest the astral regions and prey upon the imaginations of celibates. The lodge is opened at one past meridian, the time when the sun is transiting the house in the horoscope ruling instruction and philosophy. The nature of the instruction is disclosed by the lodge being closed at four past meridian, the sun just having completed its daily journey through the house of death, ruled by Scorpio, the sign of sex. The serpent is of brass, a union of positive and negative metals; and on the flap of the apron is the Hebrew feminine letter He, indicating the importance of both man and woman to produce the serpentine spiral called life.

Prince of Mercy —The Bible speaks of three sacred covenants: one with Abraham by circumcision, one with the Israelites in the wilderness through the intercession of Moses, and one with mankind through the resurrection of Christ. These are the acts of mercy upon which the degree is founded. Circumcision is a rite symbolizing the passage of the sun completely around the zodiac, and is performed to commemorate his virile strength in triumphing over the forces of evil. Abraham means the father of a multitude, and the first covenant signifies the law of physical union as applied merely to multiplication of the species. Israel means one who wrestles with the Lord, and the second covenant indicates the struggle to subjugate the law of multiplication to the law of generation as taught by Moses; for generation is not confined to the production of physical offspring. The third covenant made through the resurrection of the mystical Christos after crucifixion on the material cross, refers to the laws of regeneration.

The jewel is a golden equilateral triangle, upon which is a heart with the Hebrew He in the center. It symbolizes the receptive quality engendered by the affections resulting in illumination. A special emblem of the Order is an arrow, the feather on one side green, on the other side red, the shaft white, and the point gold. It symbolizes the soul penetrating all mysteries by means of its spiritual illumination supported by purity and guided by the dual attributes of execution and reception.

Sovereign Commander of the Temple —This is a Chivalric Degree. The Wardens wear the order of the degree about their necks. It consists of a white ribbon edged with red, symbolizing purity and energy; and having embroidered on it four Teutonic crosses, each indicating one cycle of the sun past the solstices, and all symbolizing complete realization; the passage through the three planes of the cycle of necessity, after the cycle of involution. From the ribbon hangs a golden triangle upon which is engraved the Tetragrammaton, or sacred name of Deity, meaning that the wearer has complied with the requisites of the divine law on the three evolutionary planes. On the flap of the apron worn by the brethren is a cross encircled by a laurel wreath, signifying victory over death; and on the apron is a key, indicating that the region where the apron is worn is the key to higher life and attainment.

Knights of the Sun —This degree is said to be the key of historical and philosophical Masonry. It is really the key to the history of the world and the philosophy of its inhabitants. Father Adam is stationed in the east to symbolize primitive man, and Brother Truth in the west to represent intellectual man. They signify the alpha and omega of the human race. The lodge is lighted by a sun in the south. There are seven officers called Zaphriel, Zebriel, Camiel, Uriel, Michael, Zaphael, and Gabriel. These are ancient names for the seven planetary angels, who after God actuate the universe. The deific radiance of Life, Light, and Love from the spiritual sun is refracted from these seven sub-centers, and constitutes the source of all life, love, energy, and intelligence manifest on earth. This one universal principle received from the sun enables man to grasp truth, and this truth embraces the law of cycles. The sun’s cycles are the key to history and philosophy; for by calculating his precession at the vernal equinox at the rate of 2,156 years through each sign, the quality of mental and spiritual force received by humanity at any date can be determined. A definite section of this precessional influence by sign is under the rulership of each of the planetary forces named above1, and this directs the channels into which the mental and spiritual forces are turned for its term of power; whether for military, artistic, literary, or other purpose. And as the earth’s climatic condition is determined by solar periods it will

be seen that the physical environment as well as the intellectual and moral status of the earth’s inhabitants at any time past or future can be calculated within certain limits by a true Knight of the sun. The jewel of the degree is a golden sun with a globe engraved upon it, signifying that the earth owes its existence to the sun and depends upon him for all. The sign is made by placing the hand upon the heart, the thumb forming a square. The answer is to raise the hand with the index finger pointing to heaven. It means that as the heart is the source of will and energy to the body, so is the sun the source of all power in the solar system.

Knight of Kadosh —This is a higher aspect of the principle exemplified in Knights Templar work, and is also called Knight of the White and Black Eagle. The eagle is the symbol of sex spiritualized, the power that carries the soul to higher spheres. The white eagle is regenerate and spiritualized man, the black eagle represents woman similarly refined and elevated. Five apartments are necessary, the first four typifying the zodiacal quadrants, symbolizing the completion of the cycle of earthly experience. The fifth represents the spiritual realm to which the adept has been translated. It is hung with red to indicate action and energy. In the east is a throne over which is a crowned double-headed eagle with wings outspread, holding in its talons a two-edged sword. This is the reward awaiting the spiritualized man and woman, the white and black eagles. The two-headed eagle represents the permanent reunion of soul-mates, both intelligences occupying one body. The crown symbolizes the natural right to rule of those who have attained this exalted state. The jewel of the order is suspended from the neck of the eagle to indicate the victory won by love. On its breast is an equilateral triangle bearing the letters of the Tetragrammaton, meaning that the sovereignty was gained through obedience to divine laws on all three planes. The candidate during initiation must climb a ladder having Two supports and Seven steps. The supports of all initiation are the two pillars, Wisdom and Love. The steps are the seven states from man to angel, the two-headed eagle symbolizing angelhood attained. The crown of human life is the attainment of angelhood through the reunion of the two portions of the ego, the reunion of soul-mates. Human no longer, the angel then occupies a throne at the right hand of Deity.

Sublime Prince of the Royal Secret —The lecture of this degree explains, “That the mysteries of the Craft are the mysteries of religion.” The special emblem of the degree figures a human being having two heads, one a man’s and one a woman’s. It stands on the back of a dragon, the dragon crouched on a winged globe. On the globe is traced a trine, a four-sided square and a cross dividing the globe into quadrants. The human being holds in his right hand a compass, and in his left a square. In a semi-circle over him are the

planets, each sending a ray to a cuirass on the front of which is the word Rebis. This figure reveals man’s past, and his future destiny. The globe is the earth, and the dragon represents the cycle of necessity that the soul must travel. The globe is winged to indicate its motion. The cross marking the quadrants represents the crossing of the solstice and the equinox. At the lower solstice is the letter Z, indicating the victory over matter. At the upper solstice is the letter I, representing the divine fire that exalts the soul above matter. The trine and square on the earth, and the numbers 3 and 4 accompanying each, symbolize the harmonies and discords through which the soul evolved its septenary constitution and became a microcosm. The feminine hand holding the square indicates the laws of physical union that were obeyed, and the compass in the masculine hand that spiritual laws also have been complied with. The rays of the seven planets converging on the breast-plate bearing the word Rebis means that they have an influence and perfect correspondence within this being. This figure stands on the dragon, having passed triumphantly through the cycle of necessity, and has a man’s head and a woman’s head to indicate the two halves of the divine soul permanently united. The whole is enclosed in an oval like an egg to convey the idea that every immortal soul when united to its mate is the germ of a future universe. The lodge is always on the top floor of a building, representing the realm of spirit.

Knight of the Sword —The Knight of the sword is intimately connected with the Prince of Jerusalem, and is founded upon the first journey of Zerubbabel to Persia, during which he obtained from Cyrus, King of Persia, permission to rebuild the temple and the freedom of Jewish prisoners who had been held captive seventy years. Ten is the number expressing cyclic duration. The seventy years refer to the seven cycles through the seven states of life from mineral up to and including man during which the soul is imprisoned in matter or the astral realm immediately associated with it. Cyrus typifies the material captor, Saturn, the King of the winter zodiacal signs. He is said to have had a dream as follows: “I imagined I saw a ferocious lion about to throw himself upon me and devour me; his appearance terrified me, and I hastily looked for shelter from his fury; but at that moment I saw my two predecessors, habited as slaves, beneath a glory, which Masons designate by the name of the Grand Architect of the Universe. I was made to understand two words which I saw issuing from a blazing star. They signified, Liberate the Captives, and I understood that if I did not do this my crown would pass from me to strangers.” The lion symbolizes the creative energy which misused destroys. It thus enslaves the soul to the senses, making it a captive of its appetites while on earth, and after death still bound to earth by the magnetic ties of its desires. The creative energy may be used also to free the soul from the senses, even as Leo draws the sun from the domain of Saturn. The blazing star is enlightened man, and the two words that liberate him from bondage to the flesh are Wisdom and Love. The glory spoken of is represented

in the lodge by a triangle in which is the ineffable name of Deity. It rests upon a luminous cloud from which an eagle soars, carrying in its beak a banner on which are the words, “Liberate the Captives.” It is the eagle of spiritual love freeing the soul and carrying it into brighter spheres than the sub-lunary realms of suffering where it so long has sojourned.

Sovereign Grand Inspector General —The lodge of this degree is painted with skeletons and skulls and cross-bones. This symbolizes association with the dead. The room is lighted with eleven candles, the number symbolizing psychic force, and at the north of the pedestal on which rests the Bible is a skeleton holding in its left hand the banner of the Order, and in its right hand a poinard as in the attitude of striking. This signifies that while members of the Supreme Council on the external plane are the physical instruments through which are governed the lodges of any country, the real Masters have passed the borders of physical life, yet are still potent to enlighten and protect those who have proved worthy neophytes and to strike down any who attempt to desecrate and profane the sacred mysteries. The jewel of this degree is the thirty-third degree emblem. This emblem is a two-headed golden eagle, wings outspread, holding a sword in its talons. From the two ends of the sword hangs a belt forming an under arc. Below the outspread wings are thirty-two stars. Above and between the eagle’s heads is a golden crown surmounted by a Maltese cross. The upper bar of the cross touches an inverted radiant trine having in its center the number thirty-three. The two-headed eagle symbolizes two intelligences occupying one spiritual body, soul mates permanently reunited in one form on the spiritual plane. An eagle is the symbol of sex in its spiritual aspect; the two-headed eagle thus representing the fusion of two spiritually evolved souls who have obeyed the inner promptings of their sexual natures. In this final Masonic revelation is disclosed the reason that prompted the ancients to commence the symbolic cyclic pilgrimage of the soul in the zodiacal sign Leo; for Leo is the sign of that love which springs into existence as the result of natural affinity between soul-mates. These were differentiated at the same moment and constitute the eternal north and south poles of one deific ego. Leo, the mansion of Sol, well represents the spiritual spheres of the angelic parents; and as the sign ruling the house of love in a natural birth-chart it symbolizes that form of spiritual love resulting from common angelic parentage and identical Cosmic Work. Love, as signified by Venus and her signs, on the other hand, may be the result of planetary affinity, mental compatibility, or other causes. The belt suspended from the sword on which the reunited souls rest is the zodiacal cycle of necessity from which they are now ready to soar, having risen superior to its attractions by means of the intelligent use of the regenerate sword, the vernal transmutation on the cross of Aries. This means is still further exemplified by the words on the belt signifying, “To me God’s Will is Law.” And the result of the

adoption of the spiritual life is signified by words above the belt meaning that Order has been established from Chaos. The thirty-two stars under the wings represent the twelve zodiacal signs, ten planets, and ten kingdoms of universal life under whose influence the soul pilgrimaged. These kingdoms are: I Celestial, II Spiritual, III Astral, IV Mineral, on the involutionary arc; and V Vegetable, VI Animal, VII Human, VIII Astral, IX Spiritual, X Celestial, on the evolutionary arc. The crown above the heads of the eagle symbolizes the ego to which both have become united, completing the trinity and conferring upon them the crown of everlasting life. The Maltese cross above the crown indicates the beginning of a new cycle in realms above the spiritual, that they will now enter, which opens up vistas and possibilities undreamed of by man. The ego, as it were, is at the lower solstice of this new cycle; the upper solstice contacting the very presence of the triune God, symbolized by the effulgent trine. Such is the exalted destiny of man. The number thirty-three signifies the cycle of necessity having been completed that the triumphant souls are translated to a new and higher round of life and action. The two threes united as thirty-three indicate the union of two souls having had complete experience on all three planes. And by their union their powers are multiplied as greatly as is the case when the two separate threes are joined in the manner indicated. Conclusion The ancient Masons, or Magi, specialized in acquiring knowledge that would enable man to live to his highest and make the most rapid spiritual progress. The information thus gained they passed on to posterity in the language of universal symbolism. In particular they emphasized these four things: 1. That the soul survives physical death and sometimes communicates with those still in the flesh. Also that man has faculties by which, while still on earth, he can explore the inner plane where later he will dwell and prove for himself that personality survives physical death. They left instructions for the cultivation of such faculties, and for their use in acquiring information. The Brotherhood of Light ESP Research Department is engaged in ascertaining the details of the safest and most effective method of employing these faculties. 2. That energies from the planets exert an influence over human life and destiny. The Brotherhood of Light Astrological Research Department is engaged in acquiring as complete a knowledge as possible of these planetary influences, and of the precise manner in which they influence human life. 3. That love is a powerful constructive agent. The basic vibratory level on which an individual functions, now or in the hereafter, is determined by his own dominant vibratory rate. This dominant vibratory rate is determined by his governing mood, or feeling.

Cold asceticism, intellectual activity, and disregard of the welfare of others cultivate a dominant vibratory rate which enables the individual to contact only lower astral levels. Family life, including the unselfish affections of parents for children, provides opportunity for cultivating a high dominant vibratory rate, through which alone upper astral levels or spiritual realms can be contacted. Selfishness is the most unprofitable of all things. It chains the individual, until he replaces it with love, to the animal levels of existence. Feelings engendered by parenthood, by caring for the weak and helpless, by harmonious marriage, and by eagerness to contribute to Universal Welfare, raise the basic vibratory rate, and this alone permits spiritual progress. 4. That thought is a powerful influence to shape human life and destiny. The Brotherhood of Light Control of Life Research Department is engaged in determining the most effective way of handling thoughts, feelings and planetary energies to the end of controlling life and destiny. Note 1. For further information on this subject see Elbert Benjamine, Astrological Lore of All Ages (Los Angeles: The Church of Light, 1945/1994).

Book 5 Copyright Church of Light August 2002

Esoteric Psychology

Doctrine of Esoteric Psychology

Chapter 1 Doctrine of Esoteric Psychology PSYCHOLOGY is the science of mind; and the word esoteric signifies inner. Esoteric Psychology, therefore, embraces the inner workings of the mind; not being confined in its researches to the physical, or three-dimensional plane, but including every plane and every type of life-form through which mind, or soul, expresses. This does not exclude the findings of exoteric psychology, which confines its attention to the physical world. Inner processes are largely recognized by their external effects. Thus the better to understand the relationship of inner mental factors, we can afford to ignore no demonstrated finding of laboratory psychology. In fact, the experiments of the Behaviorist school of psychology, and those of the psychoanalysts, afford us a vast fund of carefully checked evidence. Thousands of such experiments conducted by specially trained men enable us to cite facts which give us understanding of the processes of the unconscious mind.

Terminology —Some fifty years ago Thomas J. Hudson, after observing various types of psychic phenomena, came to the conclusion that man possesses, in addition to his ordinary everyday consciousness, mental abilities and mental processes of which he is unaware. In his Law of Psychic Phenomena he set forth the theory and apparently demonstrated it by many examples of their workings, that each human being has two minds. The common everyday one, of which we ordinarily are conscious, he called the Objective Mind. The other, about the operations of which we usually have no knowledge, he termed the Subjective Mind. Then, after Hudson, there arose the school of experimental research, which exerted a vast ingenuity and dogged perseverance in devising and applying tests by which they hoped to determine, not merely if spiritistic phenomena took place as claimed by its advocates, but if it all could be accounted for through the subjective mind, or as they chose to term it, the Subconscious Mind.

These found that there is a section of the human mind which functions while still attached to a physical body much as Hudson said. Some of the greatest of these scientific Psychial researchers, such as Sir Oliver Lodge and Sir William Crookes, became convinced they had received evidence of the survival of the personality in an unseen world. And about that time it was decided that another name was more suitable for that which they had been calling the Subconscious Mind. They therefore joined the Latin limen, meaning threshold, to sub, meaning under, to form the word signifying those states of mind which are below the threshold of everyday consciousness. Up to the time of Freud, the Subliminal Mind was the current terminology for that which Hudson had christened the Subjective Mind. It was coined as a strictly descriptive term. But certain popular metaphysical writers jumped to the unwarranted conclusion that it was used to denote sublime, in the sense of lofty, and was therefore a very superior thing to the Subconscious Mind. To their imaginations, but not to scientific men, nor to genuine occult students, there existed three minds: the ordinary Objective Mind, the rather despised Subconscious Mind, and the god-like Subliminal Mind to which they looked in demonstrating whatever they desired; even to demonstrating into their own pockets, without giving value received, money which other people had worked hard to acquire. Not that they wished to be dishonest. They merely lost sight of the fact that wealth is the product of labor applied to material, or its equivalent, and that even when wealth is demonstrated by the power of the Subliminal Mind, someone works to produce it. Money is not materialized out of thin air, but when one person acquires it, another person is deprived of it. Which is just enough, if he is given its equivalent value in return. With the coming of Freud and the vast literature on psychoanalysis which followed him, a new fashion in terminology developed, and what had once been called the Subconscious Mind came to be recognized by psychologists as the Unconscious Mind. Therefore, to keep step with the approved terminology as it exists at the present moment, in these lessons that which once was called Subjective Mind, Subconscious Mind, and Subliminal Mind—all meaning the same thing—will be referred to as the Unconscious Mind. Furthermore, because in it resides the sum total of consciousness including that which connects up with the physical brain to express as Objective Consciousness, it should be understood that the Mind, the Soul, the Character and the Unconscious Mind of an individual are one and the same thing. There are not two minds. What is called Objective Consciousness, or Objective Mind, and about which there is a growing tendency upon the part of some psychologists to call Clear Consciousness, is merely a portion of the Mind, Soul, or Unconscious Mind—as you choose to term it—manifesting through the physical brain. To do this it utilizes electric energies to impart vibratory rates to the brain cells.

How the astral substance of the four-dimensional realm in which most of the energies of the Soul, or Unconscious Mind reside, exchanges energy with physical substance through their mutual contact with the ether is explained in detail in Laws of Occultism (Course1). That mind, in some degree is an associate of substance wherever found is set forth at considerable length in Spiritual Alchemy (Course 3). And the steps and processes of the Involution and Evolution of the soul are given detailed attention in Astrological Signatures (Course 2). Therefore, it must be assumed that the reader is somewhat familiar with these subjects, which afford the necessary background for the comprehension of Esoteric Psychology.

Man’s Highest Tendencies Are Built From Low Desires —The practice of psychoanalysis, for instance, has revealed to psychiatrists that within man’s Unconscious there lurks every tendency, impulse and desire characteristic of lower forms of life on earth. Many of these traits have been amalgamated to express man’s higher tendencies, and in the normal human life find little opportunity for their old expression. Nevertheless they are there, and under certain pathological conditions they separate from the higher tendencies of which they form a part and become dominant as bestial desires expressing in anti-social forms of behavior. And even in the lives of normal men the presence of these lower-than-human tendencies are revealed to the alert observer in the many little unconscious actions of everyday life, and particularly in dreams, while the vigilance of the higher mentality is dormant. That such should be the case is to be expected when it is recognized that all the traits and characteristics of the Unconscious Mind are derived from its previous experiences, as conditioned, stored and fused into more complex organizations within the four-dimensional astral form.

Every Soul is Called Into Existence to Fill a Definite Cosmic Need —Observing the operation of God’s Great Plan, and how life-forms fit into it, each in its proper niche, all marching forward under cyclic law to perform a higher destiny, moving from the simple toward the more complex, brings conviction that souls are not brought into existence—differentiated, as the occultist would say—willy, nilly; but according to developing Cosmic Need.

The ego, or potentiality which furnishes the energy to cause the soul, or mind, ceaselessly to struggle forward to the accomplishment of its destiny, is a spark of the divine fire, that is, pure spirit; an eternal atom of Deity. But until the moment of differentiation, it has no special individuality. It has potentiality, but that potentiality has not been released in the performance of any given activity. Under the stress of the Cosmic Need for a special type of soul to perform a given function developing in the future, the spirit atom is drawn into the creative vortex of angelic parents and given that definite trend which becomes its individuality. Needs and trends of the mental and physical worlds are mirrored by the positions of the planets and zodiacal signs. These create tensions and set up pressures in astral substance which have an influence upon life. Life-forms find it easy to move in the direction of the prevailing four-dimensional currents; but difficult to face the astral headwinds, or even to go cross-stream. Thus can activities on earth be foretold by charting the heavens. This Law of Correspondences, as the relation between entities or movements and stellar positions is called, is universal in its application. And while the stresses in the Cosmic Mind belong to a plane of dimensions far above that which can be charted, we can assume that something similar obtains even in the most interior realm, and that, were we on the six-dimensional plane, the so-called Celestial Realm, where the ego receives its differentiation, that it would be quite possible to chart the stellar influences there which resulted in any particular ego’s differentiation. Observation, if extended sufficiently far, convinces that the universe is not fortuitous but exhibits the characteristics of intelligent design. And we must conclude, not merely from the Law of Correspondences, but from witnessing the processes of evolution, that the intelligent entities of which the universe consists, and which perform its work, are not brought into existence unintelligently, but because the completion of the universal design calls for the performance of the function for which each is being educated. Each ego is called from the realm of potential unspecialized spirit by the developing need for a workman of a particular kind. And could we possess the stellar chart of the moment when it is born of angelic parents—that is, differentiated—this celestial birth-chart would furnish us with the design of the function the ego is called into existence to fulfill. Such would be the ego’s birth-chart. This celestial birth-chart mirrors one portion of the Whole Cosmic Plan. It is that section of the progressive Infinite Design which is the ego’s special work and which it can do better than any other; because it is called into existence under those conditions which give its potentiality those special trends, which when developed through education, fit it particularly for that work.

As the Cosmic Temple is a very complex edifice there must be workers, so to speak, in iron and workers in brass, workers in wood and workers in glass— painters, masons, decorators, lighters, heaters and a myriad others—on the faithfulness and efficiency of all, each in his own line of endeavor, depending the perfection, utility and beauty of the Temple. Yet the edifice never will be completed; for it is laid out as a progressive plan, such that when one set of specifications is completely filled another is imposed, outlining a finer, more exquisite, effect. Such increasing perfection, and such expanding proportions, not only require a continual addition of new workmen—egos with their attendant souls—but require in those already at work, increasingly higher skill of execution. Thus must they perpetually progress in the perfection of their abilities that they may handle the work which it is their special mission to perform, and which assures them of immortal life. Each ego, therefore, at the moment of its differentiation, under the influence of the stresses that then mirror Cosmic Needs, is given a polarity—that is, attractive and repulsive qualities—that determines broadly the trend of its future development. This original polarity, could it be mapped, would constitute the ego’s chart of birth, affording a blue-print of its future work, and indicating the type of experiences necessary to develop such abilities as are required in its performance. The ego, when differentiated, however, cannot be said to have possessed either feeling or knowledge— Love or Wisdom—because, as set forth in full detail in “The Mission of the Soul” (Lesson No. 4), all knowledge and feeling are derived from experience with environment. They are based upon perceptions of relations; and the ego as yet had experienced no relations, awareness can be developed only through repeated contacts with changing environment.

All Feeling and Intelligence Are Due to Experience —All intelligence and all feeling are developed through the recognition of the differences that exist between things contacted. And the ego, due to its Original polarity—attractive and repellent quality—at once started attracting experiences. That is, it started having those experiences which are the basis of feeling and intelligence—Love and Wisdom. And thus it gradually built around itself, of the substance of the plane it occupied, a form which was sensitive to such contacts, registering and reacting to them. How the ego, that it might have wider contrast and variety of experiences, extended the sphere of its influence to the fifth dimensional spiritual realm; and there, to still further widen the scope of its training and ultimate usefulness divided the soul-sphere which it had developed into two-monads, is explained more fully in Astrological Signatures (Course 2). Each of these twin souls however, expresses the birth-chart of the ego according to its masculine or feminine polarity.

These two souls are impelled in their forward evolutionary movement by the same spirit ego. There is the same potentiality, or driving power, behind each. These souls, or minds thus developed by the ego, are organizations in substance which register experiences derived from contacts with the environment. The kind of environment attracted is determined by the polarity of the ego; that is, by its celestial birth-chart; just as the experiences attracted by a man are determined by his physical birth-chart. The ego at all times furnishes the divine driving power that urges the development of both souls and gives to them that ineradicable longing for significance that becomes the will to live and struggle. Nor can the soul lose its immortality so long as there persists the connecting line between itself and its ego. The ego furnishes the eternal divine energy. This energy acts upon the substance of some plane of existence, and a form is gradually built. The form whether spiritual, astral or physical, becomes organized in a particular way through its contacts with environment. Its experiences are registered as feeling and intelligence. Feeling and intelligence, however, are not registered by physical substance. Three dimensional existence affords a means of contacting experiences of great contrast and wide diversity, but in itself is too coarse to retain such impressions. But associated with all physical substance (see Course 1) is both the ether—a transition substance—and the four-dimensional astral, or stellar, substance. This four-dimensional substance is frictionless, and retains indefinitely the motions imparted to it. And it is in this fourth-dimensional substance that all physical and astral experiences are recorded. The recording of an experience, whether directly derived from the external environment or from a mental process, causes a change to take place in the substance where the recording is made. That is, the sum total of the organization in the finer forms, all derived from experiences, constitutes the soul, the mind, the character, or the unconscious mind, these four terms signifying identically the same thing. What these experiences have been was determined by the birth-chart of the ego. Each of its two souls or thought-organization, is moving forward under the impetus given it by the ego, gathering those experiences, in association with various forms, which it requires to develop the abilities indicated by the ego’s birth-chart to be necessary to perform the required function in realizing the Cosmic Plan. It is busy acquiring both the experience and the power to be able to handle that section of Cosmic Work for which the ego provided the blue-print. The ego’s chart is the blue-print to which both the female soul and the male soul work. That is, in the division of the soul sphere in the higher state of the spiritual realm, as a physical cell so often divides to form two, the original polarity of the ego impressed itself equally upon each. But this quality of attracting certain events and repelling others, because exerted in the one case from feminine relations and in the other from those masculine, does not result in identical experiences for twin souls. As the essential polarity of each is the same, in their broader outline the trains of experience parallel each other. But in particulars there is wide variation. Yet both the parallels and the variations in training tend to educate them so that they both desire, and are fitted for, a given work, in which their abilities complement each other.

Because through the long stretch of time since its formation a soul continues to manifest attractive and repellent qualities similar to those of its ego’s birth-chart, even though these qualities have been given special twists and trends through contact with environment, the birth-chart of an individual when he appears on earth in human form bears, in a broad and general way the impress which indicates his Cosmic Work. But from this we must not conclude that the birth-charts of twin souls must be almost identical. In their broader aspect they show similarity; otherwise they would not be fitted to work together in the performance of a common Cosmic Function. But that their abilities should complement each other, each has had a variety of experiences not undergone by the other; and a birth-chart is a map of all the experiences a soul has had up to the time of human birth.

The Energy of All Experiences is Retained — Experiments with subjects in a state of hypnosis, psychoanalytical practice, and a wide variety of psychological phenomena all demonstrate that every experience, even the slightest and most inconsequential, is registered and retained without loss by the unconscious mind. The awareness of the experience by the unconscious mind adds energy to its organization. As the astral substance of the finer body is frictionless this energy is permanently retained; although it may unite with other energies in the formation of a more complex organization. Yet at any time contact is made with it by etheric energies that have the power to impress the cells of the physical brain, it reproduces itself there and the experience is remembered. No theory of material science has ever satisfactorily explained memory. It is estimated that there are 1,200,000,000 cells in the gray matter of the human brain. These are dynamos for the production of the electric energy used in objective thinking, including objective memory. The white matter is a matrix on which are recorded, through the development of interlacing nerve fibers, action patterns which are established through etheric energy hookups. That is, etheric energies forced to travel certain paths once, develop physical lines through the white brain substance that permit them again to follow the same route with greater ease. Such action patterns, making it easy for etheric energies to follow paths once traveled, aid objective thinking. But what about the intelligent action of blood corpuscles or of an intestinal loop, when removed from a human body, as cited in lesson No. 64 (How to Think Constructively)? Nerves and brain facilitate objective consciousness, but many creatures have neither. Yet memory is present, in some degree, in association with all life-forms. Goltz found that frogs deprived of their cerebral hemispheres would get out of an inverted jar by swimming under the bottom, and thus reach the air. And from such experiments material science concluded: “All nerve centers have then in the first instance one essential function, that of intelligent action.” And Professor Ewald

Hering after exhaustive research and experiments in the realms of biology was forced to admit that memory of a kind resides in protoplasm. In his Memory: Lectures on the Specific Energies of the Nervous System, he says; “Thus every organized being of our present time is the product of the unconscious memory of organized matter.” But while material science, to account for the things observed in laboratory experiments, insists all organized matter possesses an unconscious memory, it fails to suggest its mechanism. Nor can it be explained until it is recognized that associated with organized matter is a frictionless replica in four-dimensional substance which has the property of retaining all the impressions it receives, and through the intermediary of the electric energies which accompany all life processes, of again imparting similar energies to the physical protoplasm.

The Astral Body is Thought-Built —For sake of convenience all states of awareness may be classified as thoughts. All experiences of which the unconscious mind is aware, as well as those recognized by objective consciousness, therefore, may be classified according to the kind of thought-elements they contain. That is, the energies added to the four-dimensional form, and which organize it, are those of definite thought-elements. In this sense the astral form of every living thing is a thought-built body, built of the thought-elements which on the four-dimensional plane serve a purpose similar to that served by the chemical elements of the physical world. These physical chemical elements combine in certain compounds to form the protoplasm which is the substance of physical organic life. The body of man, for instance, is chiefly composed of protoplasm and its secretions. And on the astral plane the thought-elements also combine in certain compounds to form the chief substance of the organic four-dimensional body; a substance called psychoplasm. The protoplasm of the physical body exists in the form of cells. And in like manner the psychoplasm of the astral body is not just a homogeneous mass, but exists in the form of innumerable cells, which are called thought-cells or stellar-cells. They are termed thought-cells, and the structures they form are called thought structures, because they are thought formed; and they are also termed stellar-cells and stellar structures, because both astral and stellar pertain to the stars, and the substance of the four-dimensional plane is that not only of which the thought-cells are Composed, but through which astrological energies exert their power.

Keeping in mind that stellar-cells are the thought-cells of which the four-dimensional body is formed, it’s not difficult to understand that these enter into the organization of definite structures. In the physical body there are muscular structures, bony structures, membranous structures, nervous structures, etc., all composed of protoplasm cells or their secretions. So also in the astral body there are structures which lave been built up by active stellar-cells, organized by the energies of thought processes into definite forms and each possessing its particular type of energy and performing its particular function. The elements of which the stellar cells are composed have entered into combination according to the circumstances present at the time they were built, by experiences, into the astral form. The conditions then present, and subsequent mental processes, have arranged them according to a definite pattern, or have organized them into some definite structure of the astral body. The more powerful and energetic of these structures in the four-dimensional form are termed Dynamic Stellar Structures. It should not be thought, however, that these thought-cells, thought-built stellar structures, and thought organized dynamic stellar structures have been chiefly acquired through experiences in human life. All life-forms on the astral plane and all life-forms on the physical plane are constantly adding energies derived from their various experiences to the cells and organizations of their astral bodies. Neglecting consideration of the thought-cells built by the soul in five-dimensional substances in its descent to the astral, let us consider that the unconscious mind, or astral organizations, as the result of its experiences in one form, learns how to handle its processes, and in time to build and function through a still more complex form. Whatever experiences it had before it contacted the substance of three-dimensional existence formed thought-cells within its structure. And as a result of these astral experiences it finally was able to enter into the fertilized germ of some lowly form of physical life. When this single-celled organism died, the experiences it had had in connection with it underwent further organization as it lived on the astral plane, and gave it the ability to be attracted to, and to function through, a physical life-form still higher in the scale of evolution. And this process continued until at last it had had experience enough to build about itself the physical body of a human being. Innumerable processes take place within the human physical body which are undirected by the objective mind, about which the objective mind knows nothing, and which if it did recognize them it would fail to understand. The manner in which the blood corpuscles carry nutrition to the tissues, the processes of glandular secretion, the assimilation of food from the digestive tract, and the work of the various organs are all directed by the unconscious mind, the thought-cells of which, and the thought-built structures of which, have learned how to do these things in association with lower forms of life. That is, many thought organizations in the human astral body were built in the past to enable some lower organism to perform its function.

Thus when the soul, or unconscious mind, is attracted to the fertilized seed of the human species, it has back of it a long history of accomplishment, which has developed the abilities it will be called upon to use as a human being. Innumerable thought-cells fill the twelve distinct compartments of the astral body. Well built thought structures, or stellar structures, some of them containing great energy, such as the dynamic stellar structures that denote the natural abilities with which the child will be born, are already present. And when the human child is born, due to that mysterious sympathy which exists between the soul and the stars, its birth-chart provides an accurate map of the most important arrangements of thought-cells within its unconscious mind, their composition, their energy, and particularly the type and activity of those most active groups of thought-cells, the dynamic stellar structures. I am not here so much interested in indicating that a birth-chart is a map of the soul and its organization at the time of birth into human form, as in pointing out that the abilities and tendencies thus mapped are simply a cross section of the soul’s progress through time. That is, centuries before birth its organization was different, and centuries after birth its organization will be different. That with which it is endowed at the time of birth represents the sum total of its experiences as organized at the time of birth. Before birth it had fewer experiences, and after birth it will have had more experiences, these adding new energy to the unconscious mind and changing its organization. Thus the soul, or unconscious mind, is not static; but ever moving forward, developing along the general line called for by its ego’s blueprint; acquiring those experiences which most it needs at any given time to develop the abilities it will be called upon to use in Universal Construction.

The Justice of Each Soul’s Experiences —At this point someone may inject the thought that it is unjust for one person to suffer and for another apparently to escape hardship and to realize most of his heart’s desires with little effort on his part. Such a question, however, is based upon a narrow and purely materialistic conception of universal processes. It assumes that justice can be obtained only by material awards. Yet even the materially minded must admit that the sense of satisfaction is a far better measure of how life has treated an individual than is the possession of health, long life and worldly goods. By worldly standards alone those who have less opportunity and fewer material possessions, even though pain and hardship is their lot, often gain more from life in the way of happiness than do those who apparently sit in the lap of the gods yet grumble because they still are discontented.

But to consider human life and the physical plane as the sole place and time from which justice must be measured, even if the soul returned over and over again to occupy a human form—which it does not— is to narrow the judgment to trying to appraise the whole value of a life which is illimitable in time by viewing a single cross-section of it which is infinitesimal in duration in comparison to the whole. It is less logical—because a day in proportion to the span of a man’s physical life is far longer—than trying to judge how fortunate a man is, that is, what his rewards are, by estimating what befalls him on one day alone. Yet the particular day selected may not be a fair average. It may be the day of his whole life on which he has a heavy financial loss, takes down with a severe illness, has an accident, or on which he inherits money, gets honorable mention for some service, or is victorious over an opponent. Not only the physical plane can not be used to estimate the justice with which an individual is treated by universal law, but even if the events stretching along the line of life in innumerable life-forms before the soul was incarnated as a human, and the myriad other events which are attracted after the soul has graduated from the physical plane, be used in the appraisal, the method still is faulty, because it omits the factor of satisfaction. All life strives for satisfaction. And feels well treated or badly treated in the degree it attains or misses the satisfaction for which it craves. The greatest single craving of any life-form is directed toward significance. Much will be said in subsequent lessons about this urge to be something, which is really the motive power behind every life-form, causing it to cling to life and to struggle on, even in the face of difficulties. Yet, because the ego’s blue-print is different, each pair of souls derives its ultimate sense of significance from attaining a different objective. That is, each pair of souls gains its sense of satisfaction from filling in the design furnished by its ego. Yet as the birth-chart, or blueprint, of each ego is different from that of every other ego, the line of effort which gives maximum significance and satisfaction to one pair of souls must be different than that of any other pair of souls. To bring the discussion back to the commonplace, what man having great talent for watchmaking, and in love with his work, envies the locomotive engineer or the statesman? When a man is performing his proper function, whatever that may be, he has a sense of significance, and a happiness which he could gain in no other way. Who shall say that his real reward is smaller than another’s; and by what standard shall it be judged that the born watchmaker is being unjustly treated because he was not born with talent as a physician or with a flair for law?

Each soul, at every stage of its cyclic journey, is striving toward the realization of the blue-print of its own spiritual ego. Such realization is only possible through the exercise of highly specialized talents; through the use of abilities that are not the same in detail as those of any other soul. The only possible way such abilities can be acquired is through a suitable education. And the original polarity imparted to it by its ego was such as to attract to it whatever experiences might be necessary to develop the essential abilities. All life-forms on the physical plane and astral plane have obstacles to overcome, suffer pain, enjoy pleasure, and must struggle to adjust themselves to an ever-changing environment. But the type of experience attracted by either a man or a worm is not determined by the moral worth, not meted out as reward or punishment: but is attracted because that man or that worm requires that particular experience to teach it something which it must know if it is to fulfill its eternal destiny. If the lesson is not learned from one experience of a kind, it will continue to attract that type of experience until it does learn. Thus, whatever the experiences which a life-form undergoes at any particular time may be—however pleasurable or however painful—they are attracted because the soul has need of them in its education. The only way largely to escape painful experiences, therefore, is for the soul to learn how to acquire its essential lessons from experiences that are chiefly lacking in pain.

The Three Psychological Levels —The soul that now molds the form of a man developed the ability to handle chemicals—chemical selectivity—from its experiences in the mineral realm. Its progressive experiences in the vegetable kingdom, recorded in the thought-cells of the four-dimensional form, gave it those experiences which developed its power to mold a form which has sensitiveness. Passing through the varied range of animal life, from the simplest to the highly complex, gave it experiences which finally enabled it to express Simple Consciousness. And because its experiences in such forms afforded it opportunity to learn how to handle a still more complex organism, it finally was attracted to the fertilized seed which under the intelligence stored in the cells and structures of the astral form, grew into a man, endowed with a still higher type of mental expression, called Self-Consciousness. Experimental psychologists say that animal reactions, especially those of man, may be considered as occurring at three levels. The oldest is what they call the physiochemical level, through which the unconscious mind directs such functions as circulation, digestion and growth. On this level the thought-cells of the astral body exercise control through the chemical regulators of metabolism, the endocrine glands and the sympathetic and autonomic nervous system. Such processes were learned by the thought-cells in forms of life lower in the scale than vertebrate animals.

The next level of experimental psychologists is that of the reflex, the sensory-motor level integrated by the peripheral nerves, spinal cord and brain stem. Its processes were learned by the thought-cells in forms of life lower than man which had advanced far enough to possess a well differentiated nervous system, such as all vertebrate creatures use. The highest level considered by experimental psychologists, the third, is the so-called psychic level commonly made use of by man, in which there is no problem of leverage, hydrodynamics or temperature; with acids, bases or hormones; nor even with simple or compound reflexes or nerve cells, nerve fibers or synapses. Instead, the reactions arise from the use of symbols. To a limited degree certain of the higher animals seem capable of handling symbols in their mental processes, but at least those more complex, such as are called concepts and ideas, only emerge as the implements by which the organism adjusts itself to its environment when the soul, having graduated from forms lower in the evolutionary scale, reaches the estate called man. Man, however, does not function exclusively on the symbolical level. It is merely the latest superstructure added to the edifice of his acquired abilities. And because so lately acquired, he has as yet learned to use it but imperfectly. More of his various reactions, therefore, still take place at the physiochemical and the reflex level; the symbolical, in so far as it takes part, merely acting as a stimulus to set these other processes into motion. This symbolical level of reacting to conditions does not imply the process of reasoning or even the activity of a physical brain such as is called Objective Consciousness; for the dream life, conducted by the unconscious mind, in higher animals is almost exclusively on this level. So let us examine now the processes and functions of that limited field of mental activity called the Objective Mind.

The Objective Mind Was Developed to Take Care of New Situations —Life-forms if they are to survive must make repeated adaptations to their environment. They must replenish the energy which is expended in their life processes. Furthermore, conditions surrounding them are never static; changes take place, and they must take appropriate action to prevent these changes causing their destruction. Their actions must be different in the heat of the day, for instance, than in the cool of the night; different in the summer than in the winter; different when in the presence of an enemy than when that enemy is absent.

These experiences of the forms it occupies at various times are retained in the thought-cells and thought structures of the unconscious mind and increase its ability to meet still other situations successfully. It learns how to do many things, and as soon as it has had enough experiences of a certain kind, the energies of the thought-cells involved become so accustomed to acting together in the manner required to meet that situation that the adaptation becomes habitual. That is, it requires no close attention to the details of its performance. Such actions are then said to be directed by the soul, or unconscious mind. But when a new situation is present, toward which no habitual reaction has been established, a problem is presented which taxes the intelligence of the organism to solve. And to insure the organism of being fully aware of such changes in the environment, and to afford a keener tool to cut into the new problems thus presented, evolution—that is, accumulated and organized experience—has developed the nerve structures of the physical body, and as life progressed, grouped these nerves into a system, with ganglion, or centers, the highest type of which is the brain. The brain of an animal was not designed to be aware of all the various states of consciousness, nor to direct all the activities of the body. It was evolved for the clearer apprehension of the external environment, and to direct more effectively those actions which were made necessary by new conditions. The habitual responses of the organism to situations which it had encountered many times before are better taken care of by the unconscious mind. But to grasp all the implications of a new situation, and determine how they should be met, something more than the uncontrolled feeling which prompts habit became necessary. And to meet this demand for an additional implement for appraising reality, the cortex of the brain was evolved, which permits of feeling and wishing being to some extent subordinated to an intelligence which examines, compares, relates and finally decides. Exercising this and other functions through the brain is termed Objective Consciousness. Objective Consciousness is not something apart from the Unconscious Mind. It is present when the unconscious mind is able to impart the energy of some of its thought-cells and thought groups to the electric energies which flow over the nervous system in such a volume that it sets up similar vibratory disturbances in the cells of the physical brain. The variety of thought-energies that the brain at one time can thus receive and handle is quite limited. That is, the consciousness which is associated with the physical brain can attend to but a few things at a time. Furthermore, in order to connect up the energy of the thought-cells of the astral body with the physical cells of the brain, a chain of relations must be stimulated by some environmental condition.

Objective Consciousness it may thus be seen not only was not designed to embrace more than a limited field, but by the nature of the forces under which it developed, it becomes active only at the point of conflict of the organism with its environment. That is, Objective Consciousness is chiefly concerned with new physical and mental adjustments. And it concentrates the mental energies in such a way as the better to overcome the resistances of situations not before contacted. We may expect, therefore, Objective Consciousness always to be engaged with some special situation or condition or the problems which it suggests. The thought-energies in the unconscious mind related to the particular thing which at the moment engages it are connected up, through the etheric energies which interpenetrate the physical body, with the cells of the brain. In sleep, because the thought-energies of the unconscious mind are largely disconnected from the cells of the physical brain, the Objective Consciousness does not function. Dreams, which are activities of the unconscious mind, are remembered only to the extent their energies are connected up with the physical brain, and thus brought up into the region of Objective Consciousness. Objective Consciousness has its important and special function to perform in life. But it cannot be considered as the action of a different mind. No more so than the animal soul and the divine soul are separate entities within the domain of man. The Animal Soul merely embraces those thought-cells and thought organizations that are concerned only with the interests of the individual. Divine Soul merely embraces those that relate to universal welfare. Yet both groups of thought-cells and thought structures are interblended into the single organization called the unconscious mind. The soul, character, mind, or Unconscious Mind thus embraces all the states of consciousness of the organism. But the Objective Mind embraces only those that communicate their energies from the unconscious mind to the cells of the physical brain in a manner to be recognized.

Reason and Intuition

Chapter 2 Reason and Intuition AS REASON and intuition are the very latest products of evolution, perhaps the best way to understand what they are and how they work is to trace the outstanding steps by which they gradually developed. Let us, therefore, start at the beginning, with the energy of the spiritual ego striving to realize that function in the Cosmic Plan for which it was called into being—which is the driving force behind every soul—and follow through to the present manifestation in a human form. This urge to fill in its ego’s blueprint manifests in all life-forms as the struggle to survive and to be something. That is, the desire for Significance is the oldest of all impulses with which the soul is endowed. And, as determined experimentally through laboratory work, it is the strongest of all desires. It is the one which, so long as life lasts, the soul will not relinquish. The thought elements built into the astral body by experiences that give additional energy to this most deep seated of all tendencies are called the Power elements. Their most energetic thought-structure in the astral body is mapped in the birth chart by the position of the Sun.

The Three Irresistible Drives —These Power elements, in their expression, give rise to two primeval desires of opposite polarity, just as the ego evolves a positive and a negative soul. The two primeval desires are not thought elements, but the still more primitive factors of which all thought elements are built. In our physical universe positive and negative charges of electricity (see lesson No. 40, Astral Substance in Course 1)), as protons and electrons, are the building blocks of which all the elements of matter are composed. And in a similar manner, all true thought elements are composed of Reproductive Desires and Nutritive Desires in some proportion. That is, the elements (belonging to 10 distinct families) of which the psychoplasm in the thought-cells is composed, are themselves built up of still simpler tendencies, called Reproductive Desires and Nutritive Desires.

Next to the desire for significance the two strongest are the positive desire to attain that significance through expression outside of the self and the negative desire to attain that significance through adding something to the self. The positive reproductive desire manifests as the tendency to perpetuate the race, or in the desire to perform some creative work; both of which give some satisfaction to the desire for significance. The negative, nutritive desire gives rise to all those activities having for their end self preservation, which, in turn gives opportunity for significance. Experimental work in psychology determines that the unconscious mind of man will give up life, or even sacrifice his offspring, rather than consider himself inferior. Nevertheless, love of life and the impulse to perpetuate are so strongly built into the astral body as a part of itself—that is, as an essential portion of the thought elements of which it is composed—that it is impossible to suppress their energy. In every person, therefore, as well as in all lower forms of life, there are three hereditary Drives: the Drive for Significance, sometimes called the Will to Power; the Drive for Race Preservation; and the Drive for Self Preservation. Behind all the elemental thoughts of which the stellar body is composed, as the original source of energy, is the Drive for Significance. But entering into their construction, even as protons and electrons enter into the construction of all matter, are the Reproductive Drive and the Nutritive Drive. We say they are hereditary because every living creature is born with them. They have been acquired in all stages of the soul’s past coincident with those processes which built up the astral form. Deferring until lesson No. 60 (Why Repression is Not Morality), to indicate how the Reproductive Desire and the Nutritive Desire have combined to produce the ten families of thought elements—Power elements, Domestic elements, Intellectual elements, Social elements, Aggressive elements, Religious elements, Safety elements, Individualistic elements, Utopian elements, and Universal Welfare elements—let us now turn our attention to the underlying law which determines how experiences combine in the unconscious mind that enables it, when the process has evolved sufficiently, to express as Reason and Intuition.

Sensation —Starting with a simple sensation: A disturbance at the end of a receptor, or sensory nerve, results in an etheric movement called a nerve discharge being sent along the nerve to the cells in the brain, where it gives up its motion. This electric motion communicates energy to the astral body in that compartment relating to such experiences, and when there is a recognition that it has some relation to previously acquired motions residing in the thought-cells there, it is then felt as a sensation. So long as the etheric motions in the physical brain cells vibrate with the energy also communicated to the astral form, there is Objective Consciousness of the sensation. But when the etheric motions of the sensation subside all Objective Consciousness of it ceases.

The sensation is not lost, however, for the rates of motion imparted to thought-cells in the astral body, due to the frictionless nature of astral substance, persist. Under suitable stimulus, such as other etheric motions later setting up associated vibrations in the astral body, they may be communicated through etheric motions to the cells of the physical brain. The sensation is then remembered by the Objective Consciousness. The more nearly the vibrations imparted to the etheric substance—which communicates the energy from the astral thought-cells again to the physical cells of the brain—resemble the original nerve discharge, the more perfect is the memory of the sensation. Sensations commonly are the stimuli which produce physical motions. And that the reports of the senses may not be confused with the executive orders based in the soul, or unconscious mind, or even Objective Mind, upon these reports and upon the reports of long ago, there are different organic wires, or nerves. Those specially constructed to transmit messages, or electric motions, from the body to the Central Station, or brain, are called afferent, or ingoing nerves. Those parallel wires so constructed as to carry messages from the Central Station, or from those substations called plexuses, back to the same point are called efferent, or outgoing nerves. For the purpose of securing information about the environment the soul has developed special organs called senses. Material science commonly recognizes but five such senses, whose relative accuracy is determined by experience. But the ancient wise men recognized not merely seven physical senses; but also seven psychic senses by which the soul could apprise itself of the conditions in its astral environment. And it goes without saying that the reliability of these psychic senses also can only be determined by carefully checking their reports against subsequent experience. The report of a psychic sense, because it does not come in over a physical nerve, nor by means of etheric motion, does not register directly on the cells of the physical brain. Its motions are carried to the thought-cells of the astral body by means of vibrations in four-dimensional substance. But they are, nevertheless, registered in the energies of the thought-cells as completely as are the motions received through nerve currents which directly impress the physical brain. Thus when suitable conditions arise that enable these energies, through associated vibrations being set up by etheric energies that connect with the brain, to impart their motion to the physical brain cells, they are remembered. Recognition by Objective Consciousness of the report of one of the psychic senses is always, not a direct stimulus like a physical sensation, but a bringing up from the Unconscious Mind something which it has recognized on the four-dimensional plane. That is, even though the interval since the experience is infinitesimal, it is in the nature of a memory.

Perception —The awareness of a sensation—or of a combination of sensations; for what the individual is aware of is not just one sensation but various impressions that reach him from the environment—is called a PERCEPTION. Yet any given perception is not the simple thing it seems. The whole relation between sensation and objective phenomena has been established already through a process of trial and error. Thus the infant reaches for the moon and cries when it eludes him; but later experience teaches him that certain objects are too far away to be touched. Also that some other objects which look very nice, when reached for, give rise to pain. Since it came into existence the soul has been gathering sensations. And the energy of these sensations, which when brought up into objective consciousness we call memory, is still retained in the thought-cells of its astral body. A sensation coming in, therefore, stirs up the thought-cells with which it becomes associated in the astral body, and these give up some of their memory energy to the physical cells of the brain. That is, the awareness of a sensation, such as may be called a Perception, is never simply the recognition of the energy which has come in over the nerves; for to this energy always is added that of associated experiences which has been stored in the thought-cells of the unconscious mind.

Apperception —An apperception is the contribution of the mind—of the stellar cells in the astral body—based upon previous perceptions. And psychologists agree that APPERCEPTION contributes more to any perception than does the action of the stimulus upon the sense organ at the time. In other words, how an object looks, feels, tastes, smells or sounds to us, depends more upon the experiences stored away in the thought-cells of our unconscious mind than upon the report of the sense organ then active. A savage looking at a beautiful painting may see only a few daubs of color where an artist will view a living scene of glory. The perspective of this or any other picture is simply an appeal to Apperception. It depends for its efficacy upon the fact that the observer has had innumerable experiences viewing objects whose lines presented similar gradations of shading and convergence, and in such cases the originals of the lines were found experimentally to have possessed three-dimensions.

Apperception, while commonly facilitating the correct appraisal of environment, also may give rise to errors in perception. Writers, for instance, find utmost difficulty in proofreading their own mental output. So familiar are they with the way it should read, and with the spelling they intended to use, that in reading their copy for the purpose of detecting errors, they see it as they intended to write it rather than as it actually is.

Preperception —A preperception is an anticipatory mental image. Thus, as an example which everyone has seen, an outline drawing of a cube may be made to seem to stand on one edge, or it may be made to seem to stand on its bottom, at will by expecting the position it will assume while steadily looking at it. Or an outline drawing of interlaced rings may seem to be solid rings interlinked; or simply rings cut to fit each other snugly at the point of intersection. An illusion may be produced by associated preperceptions. Thus if a visiting card bent to enclose an oblique angle be stood on end with the vertical fold away from the observer, and he stands about a yard away and looks a little downward into the cavity and imagines the two sides bent in just the opposite way so as to form a convexity, thinking the vertical line of the fold to be nearer than the edges, he will find he can then banish the illusion and make the card appear concave, as it actually stands. Another illustration of illusion through preperception may be produced by handing some person a small box and a large one of equal weight and asking him to estimate the difference in weight. Far better still, have the small box lighter and have him fill it with sand until it exactly equals the weight of the larger. It will be found that because of the person’s PREPERCEPTION, or expectation, that the smaller box will be deemed equal in weight to the larger when in reality it is very much lighter. A small object is expected to be light, and when given additional weight it seems unduly heavy. When we see an object its picture is actually formed upside down on the retina of the eye. It might be expected, therefore, that instead of an object out in space in front of the eye and right side up, we should behold this small inverted picture in the immediate region of the eye. But Apperception and Preperception cause consciousness to refer the sensation to the outside world, right side up and in its proper place.

Due to the same influences, when a clairvoyant sees an image—which rises like a vivid memory into subjective consciousness from a perception of an astral image—the thing seen commonly presents itself as if it were at a particular place in front of, behind, or at the side of the seer. This is because previous images derived from three-dimensional sources have registered in consciousness as occupying definite spatial relations. Consciousness has come to expect images to be related to the three-dimensional world. Thus also, when we visualize a past experience from memory, even though the original setting of the occurrence has changed or been destroyed, we perceive it in the space relations with which once we were familiar. Visual images are more important to man than those auditory. Yet the sense of hearing is subject to the same laws of perception. Vibrations of the air strike the ear drum and thus communicate motion to three little bones, to the liquid and otholiths in the vestibule, and thence to the membrane and nerves leading to the brain. The disturbance which impresses consciousness really occurs within the head. But through Apperception and Preperception it is referred to a definite location in the external world. As with visual images, by appealing to Apperception and Preperception, it is easy to produce illusions. For instance, by looking upward in an anticipatory manner the attention of others is attracted to the region above, that is, a preperception is established that something is happening there. Then by speaking without lip movement, and in a voice that suggests effort yet is of diminished volume, apperception is brought into play. The hearer often has heard voices at a distance such as to give a similar impression of tension and lack of volume. It seems to him, therefore, that the sound must come from a distance. And because his attention has been directed in an anticipatory manner to a high place, it will seem to come from there. He will be made to think the voice is that of a person on a high building, when in fact it is the voice of someone at his elbow. Such are the means used by ventriloquists.

The Two Kinds of Attention —Not only do we never experience simple sensations, because they are always coincident with apperception—that is, perceived only coincident with related sensations previously stored in the stellar cells of the unconscious mind—but apperception and preperception can be used to increase the range of sense perception.

This may be demonstrated by having someone sit in a quiet room with his eyes closed. Let a watch be brought into the room and carried at the level of his head toward one of his ears, and the distance measured where its ticking first is heard. Then hold the watch for some minutes close to his ear until he has become thoroughly familiar with the sound, after which gradually move the watch from the ear while he endeavors to hear it, until at last he can no longer discern the sound. In this second experiment it will be found that the sound can be detected at a greater distance. The memory of the ticking (apperception) and the expectation (preperception) both aid in perceiving the sound. Had his attention been focused on some other sensation, or on some mental process, he would not have heard the ticking of the watch even when it was adjacent to his ear. This circumstance derives from the well known fact that the number of factors that can be attended to simultaneously by the mind is limited; and that the awareness of any additional sensation diminishes the clearness of other perceptions which are already before the mind. Concentrating the energies upon a mental process or upon perception increases the efficiency in that direction. The attention which is drawn to a perception or mental process, through the energy of the perception or mental process such as hearing a fire alarm or thinking about an absent loved one, is called SPONTANEOUS ATTENTION. It is the kind of attention animals lower than man in the evolutionary scale use almost exclusively, and also the kind man tends habitually to use. It gives rise to Fantasy Thinking, which has its use, but which also, through lack of critical discernment, is the source of most of our errors. The attention, on the other hand, which is focused in the manner decided upon after a selective appraisal of various possibilities, and in spite of the distracting stimuli of irrelevant sensations and desires, is called DIRECTED ATTENTION. Directed attention makes possible critical analysis and the separation of facts from the beliefs encouraged by desire. It gives rise to a form of thinking of which animals lower in the evolutionary scale than man are incapable, and which is the crowning glory of man’s intellect—DIRECTED THINKING.

All Mental Processes Are Governed by the Law of Association —Sensations, perceptions, and other mental factors bear relations of likeness or of contrast to certain other sensations, perceptions and mental factors. And as experiences, either directly with the outside world or of a subjective character, add their energies to the thought-cells and thought-structures of the astral body these energies enter into combination with other energies added at the same time or already present in the thought-cells. And with what energies they thus combine is determined by the likeness or contrast between the two sets of energies.

To be more explicit, things are similar to each other, or dissimilar to each other according to size, color, weight, odor, taste, sound, form, feel, place in space, place in time, etc. The similarity or dissimilarity in time or space has been given a special name. It is called CONTIGUITY. Two objects seen at the same spot, or near the same spot, at different times or at the same time are contiguous in space. Two objects seen at the same time, or near the same time, whether adjacent in space or not, are contiguous in time. Other types of similarity or dissimilarity than those of time and space are classified under the term RESEMBLANCE. A red apple and a red nose resemble each other because both are red A red apple and a white apple resemble each other by contrast between red and white. And a red apple and a baseball resemble each other, not so much through color as through form; that is, both are round. In a psychological sense, when the color of black suggests the color white, the images join in the mind through resemblance. Taken together, Resemblance and Contiguity (which is really space or time resemblance) form the LAW OF ASSOCIATION. That is, whatever enters the mind (adds its energy to the thought-cells and thought-structures of the astral body, or rearranges the thought-cells and thought-structures into different organization) combines with the factors already there, and exerts whatever influence it does, according to its Resemblance or Contiguity. And every and all mental processes, whether they rise into the region of objective consciousness or perform their activities wholly within the unconscious mind, are carried out under the influence of Resemblance or Contiguity, that is, according to the Law of Association.

Sensations Combine to Form Perceptions —Granting that one sensation does not reach consciousness from the environment entirely apart from other sensations, and that when the soul is born in human form it has a wide background of experiences associated in its astral form, it is nevertheless both convenient and accurate to consider sensations as the building blocks of which all consciousness, however complex it may be, is composed. The sun and fire give rise to similar sensations both of feeling and of sight, and become associated in the mind through this similarity; and the sun and ice give rise to contrasting sensations both of feeling and of sight, and become associated in the mind through this dissimilarity. The association between both the sun and fire and the sun and ice derives from psychological Resemblance.

Light and warmth, however, and ice and cold— because the light of the sun or of a fire is often experienced at the same time as heat, and cold is frequently felt in the presence of ice—are associated through Contiguity. Light, stimulating the optic nerve may, therefore, bring to mind the thought of ice, through the Law of Association; light being associated with cold, and cold being associated with ice. And in some such manner, through chains of contiguity and resemblance, are all processes of which the mind is capable carried out. However, what we now perceive is not just a simple sensation, but a combination of them greatly modified by apperception. When we see an apple —or the first time it presents to our vision the form of a disc and the additional sensation which we call the color red. Both the round form and the red color, as they enter consciousness are associated there with previous experiences of red and round, so that when on first sight the impression an apple gives is somewhat complex. Let us then walk around the apple. The disc appearances which it presents from different angles then become fused, that is, the various sensations of form unite in the thought organization of the astral form, to produce an image of a sphere. When the apple is taken into the hand this spherical image is confirmed, and to it is added the sensation of hardness which in the consciousness is correlated to previous experiences with softness, hardness and elasticity. The apple then may be tasted, and the texture, flavor, and juiciness become associated together through contiguity, and associated with other sensations previously experienced through resemblance. When the core and seeds are encountered these give rise to definite sets of sensations, which in turn are associated through contiguity with the other sensations derived from the apple, and through resemblance with experiences with other things that have been recorded in the unconscious mind. The sensations we experience with the apple are retained in the mind in association with each other through Contiguity, and they join with other sensations already in the mind through Resemblance. When, therefore, we again see a small red disc, the sensations experienced are much more complex than the color red joined to a round form. Instantly, through the Law of Association, the small red disc image connects up with a large variety of other sensations which, through experience, have become used with it. We perceive the apple not as merely a small red disc, but as being spherical, as having firmness, as possessing flavor, and containing seeds and a core. Apperception has played its part, and the fusion of many simple sensations has given rise to a composite picture presenting to us the many qualities which experience has taught us to expect in a red apple. In a parallel manner all perceptions are fusions of numerous simple sensations.

Perceptions Fuse to Form Conceptions —Things having qualities in common give rise to perceptions which, through Resemblance or Contiguity, become associated in the thought organization of the unconscious mind. In biology, for instance, a species embraces many individuals having almost identical characteristics; a genus embraces individuals having characteristics in common, but not so nearly identical; a family embraces individuals that may belong to a number of genera, and which have at least a number of points in common; a class embraces individuals still more widely varying from each other; a phylum may include many classes, and a kingdom contains a vast number of individuals belonging to different phyla, classes, families, genera, and species. Yet because each of these terms embraces only individuals with points of resemblance it is called a CONCEPTION. A Conception is built up somewhat after the manner of a composite photograph. By photographing successively on one plate a number of faces, allowing for the total exposure of all only the time commonly employed for one, a picture may be obtained such that all points in which the faces agree are brought out vividly, and those in which they disagree are hardly noticeable. In a similar manner are all ideas built up. Apple, for instance, is a composite of all our perceptions of various kinds of apples. The image in our mind brings out strongly all the points in which the apples of our experience agree; but those in which they differ, one from another, are left vague. As an idea retreats from specific sensations toward the fusion of a wide variety of sensations into one composite whole, moving toward generalities, it is said to become more Abstract. Jonathan apple is rather specific, applying to individuals joined in the mind by a number of well defined and identical characteristics. The idea apple, however, growing more Abstract, embraces many varieties and a number of species. When we speak of the Rose family, if we are familiar with botany, we include not only apples, but pears, strawberries, plums, cherries, peaches, apricots, almonds, etc. The Vegetable Kingdom includes a still wider abstraction, and when we mention a living thing, there are still fewer points in common, and the term embraces a still wider field of individuals. Finally, following this process, the fusion of points in common is so remote from suggesting any individual that it is called an ABSTRACT IDEA. Thus the number 10, because it does not bring to mind specific instances, but suggests so wide a scope of possibilities, is an abstract idea. The adjectives, such as good, bad, high, low; and such nouns as quality, honor, and integrity, while less abstract than numbers, are terms, nevertheless, which include points in common which have been derived from so wide a variety of perceptions, that they also must be considered Abstract in nature.

Conceptions Unite to Become Reason —Let us take for a major premise the thought that all apples grow on trees. This signifies there have been many perceptions registered in the stellar cells of the unconscious mind of apples, and many perceptions also registered there of another group of objects which we have regarded as trees. The first group, apples, has been formed by fusing all the sensations and perceptions of our experience with a certain type of fruit. The second group has been formed by fusing all the sensations and perceptions of our experience with woody plants of that size and texture which we have come to call trees. Apple is one idea, or conception; tree is another idea or conception; and to grow is a third. These three conceptions have been bound together in the mind by their Contiguity, that is, by observing that whenever we found apples growing they were always in space and time associated with trees. Now if we take for a minor premise that this object is an apple, it signifies that we have recognized a full resemblance between a group of images in the minor premise and a group of images in the major premise. Apples thus become a common factor. When, then, the two propositions—the major premise and the minor premise—are brought together, their Contiguity reveals a full Resemblance between concepts in both. They unite on this common ground to give rise to the Conclusion: The Object Grew on a Tree. We do not, of course, in the common process of reasoning, state the matter in the form of a logical syllogism, as I have here presented the matter of the apple and the tree; but in all Reasoning there is, nevertheless, a clear establishment of associations between different states of consciousness by an intermediate state of consciousness, which by definite associations with both brings about their amalgamation.

Intuition —Only when the chief steps in the process of arriving at some conclusion are recognized by the Objective Consciousness, that is, when the energies are communicated through etheric vibrations to the physical brain cells, may it be called Reasoning. But this bringing together of different mental factors, including conceptions, is also a normal function of the Unconscious Mind.

Thought-cells fuse, exchange energies, become organized into complex structures, and discharge their accumulated tensions, in the four-dimensional realm which is their proper plane of movement. These activities take place in obedience to the Law of Association whether etheric energies connect them up with the physical brain or not. Psychoanalytic experiments prove that asleep or awake, man’s mind is never still; trains of thoughts are constantly in motion, many of which never gain recognition by objective consciousness. When a problem is presented, or the interest is aroused in some subject, this interest, or desire, focuses the attention upon it. The energies thus directed through the Law of Association, connect up with various factors in the unconscious mind that have a bearing upon the matter. If the interest— desire to know or observe—is keen enough, it may stimulate the psychic senses of the astral body to pick up additional information from the four-dimensional plane. The Law of Association then brings together all the available information possessed by the unconscious mind having an influence upon the thing under consideration, and a Conclusion emerges. This Conclusion, which is the result of a process similar to reasoning carried out below the threshold of objective consciousness, because there is no necessity to impart energy to the ponderous physical brain cells in each operation, may be reached instantly. The four-dimensional realm is frictionless, and its facilities for speed almost limitless; so that when Reasoning is carried out exclusively in the four-dimensional region of the unconscious mind, its processes seem to take no time. When, as the result of attention being directed to some situation, the unconscious mind thus reaches a conclusion, objective consciousness may never be aware that such a conclusion has been reached. It is only when conditions are present that enable the conclusion reached by the reasoning of the unconscious mind to impart, through etheric energies, that Conclusion to the cells of the physical brain, that objective consciousness is aware of it. When it does thus rise, apparently full formed and spontaneously, into the region of objective consciousness, it is called INTUITION. Intuition is due to a process similar to reasoning carried out by the unconscious mind; and because from the four-dimensional plane so many more facts are discernible than from the three-dimensional plane, if it is unwarped while coming through from the four-dimensional region of the unconscious, it is apt to be a far more reliable guide to truth than clumsy and ponderous Reason. It is well to cultivate the Intuition, not only because it now may be made to yield such accurate conclusions, but because, in a few years, it must chiefly be depended upon; for after we have left the physical body behind, Reason, which is dependent upon physical brain cells, can no longer offer guidance.

To do this the thought must be vigorously and positively held that the unconscious mind can form correct conclusions regarding the various problems of life. It should be recognized that its range of perception, through the use of the psychic senses of the astral body, is vastly greater than that of the three-dimensional brain, and that in it are stored a vast number of facts and impressions long forgotten by objective consciousness, upon which it can draw. Confidence should be placed in it to form correct conclusions, and to find the opportunity to project them up into the physical brain cells as Intuition. Then, to give assurance that it is being relied upon, the impressions should be alertly watched with the intention of discerning that feeling or inner knowledge which is Intuition. Every such impression should be noted. Not that it should be accepted as fact; for in each instance its accuracy should be subjected later to a rigid test of verification. The reliability of Intuition, of any psychical or physical sense, or of reason, can only be ascertained by checking it against subsequent experience. But by giving it the proper kind of exercise the power and accuracy of the Intuition can vastly be increased.

Suggestion —Intuition, the reports of the psychic senses, and reason often are warped and distorted through the influence of some dominant idea; that is, of some organized group of thought-cells which have so much energy that they can determine what impressions shall, and what shall not, be imparted to the cells of the physical brain. Emotions, particularly those experienced in early childhood before the critical faculties have acquired sufficient experience to appraise values and evidence, often add energy in unusual volume to the thought-cells relating to some conception. Those of shame, those of religious import, and those related to sex are particularly potent in this respect. When an idea attains an inordinate amount of power, through energy thus added to it in great volume, it is then able to dominate the unconscious mind to such an extent that no perception, impression, or fact in conflict with it can impart its energy to the physical brain cells. It acts as a censor, and anything that gets objective recognition must subscribe to its policies. Suggestion, also through concentrating the attention, and therefore much of the energy, upon a given idea or image, temporarily exercises a similar function. We hear a great deal about the power of suggestion, about its use as a therapeutic agent, and sometimes unfortunately, how it can be used by one person to take unfair advantage of another.

It is not necessary that a person be asleep or in a trance to be susceptible to suggestion. It is merely necessary that the critical faculties shall be off guard or held in abeyance. A state something between the full waking condition and sleep, in which the person is aware of what is being said, but takes no pains to analyze the statements, nor to recognize inconsistencies, is fully as advantageous in administering suggestion. As previously mentioned, the mind can give its attention fully to but a very limited field at any one time. To the extent the attention is completely occupied by one thought or one sense impression, are all other thoughts or sense impressions shut from the consciousness. Let the experimenter, for instance, while looking at a picture, call vividly to mind some scene of his childhood and hold it attentively. He will find that, even though looking steadfastly at the picture, it will vanish and in its place he will see only the picture imaged by his memory. Then, while still holding the mental picture before the attention, if a portion of this attention be transferred to his objective surroundings, he will perceive dimly the physical picture and some environmental objects, but these will not be vividly recognized; they will seem a part of memory’s scene. Thus, in hypnosis, or under the state of half sleep, half wakefulness in which suggestions best are applied either by another or to oneself, the attention is directed by the operator to certain images, which for the time are so vivid as to inhibit the clear recognition of objective reality which in any manner conflicts with them. If the hypnotic operator suggests to his subject that a stick is a snake, the mental image of snake becomes so blended with the sense reports regarding the stick that the two are blended, and the subject sees the stick as a snake. He feels and acts toward it just as if it really were a snake. In the case of the unscrupulous real estate operator who takes his victim to a suburban cottage and paints for him a rosy hued mental picture, never permitting his prospect’s attention to wander, or even to think about anything but what the operator is saying; the effort is made to build up an attractive picture which is so vigorous that it will, for the time being, exercise a censorship to keep the critical faculties in abeyance. To give the image power, as many and as strong desires are appealed to as possible. It is the energy of desire, as the salesman knows, that leads to action. Thus he builds up the good qualities of the property in the prospect’s mind, careful that he shall have no opportunity for calm reflection. Aware from experience that reflection will enable the critical faculties to impose disadvantages upon the image, the salesman increases his own enthusiasm and endeavors to flush a quick sale before the glamour, which has been created by his suggestions, wears off. He knows that if his victim comes from under the influence of the dominant image built thus painstakingly into his unconscious mind, before the sale is made, that it will not be made at all.

Later, after he has placed his name on the dotted line, the victim wonders why he was so stupid as not to think of this disadvantage and that detraction, which were quite obvious, but which he completely overlooked while the salesman’s suggestions were dominant enough to rivet his attention and prevent the entrance of images that were in conflict with them.

Apperception and Preperception in Psychic works —A person who is able to make no predictions as to the future, or to gain no unusual information without such aids, by the use of coffee grounds or tea leaves in the bottom of a cup, or by looking at clouds or into a flame, may be able to gain information quite inaccessible to the physical faculties, or to make predictions of startling accuracy as to the future. Such methods of divination utilize the Law of Association in connection with apperceptions and preperceptions to bring up into objective recognition that which perceived by the senses of the astral body, or which already has found lodgment in the unconscious mind. The psychic senses, functioning on the four-dimensional plane, are able to perceive a great variety of facts concerning a person, that are inaccessible to the objective consciousness of anyone. By combining these factors the unconscious mind is able to deduce correct conclusions not merely regarding the present but also regarding the future. Unless the person, whose unconscious mind has been directed to ascertain the facts of present and future regarding someone, is a very gifted seer, without artificial aids his unconscious will be unable to project the conclusions up into the physical brain cells with sufficient force to receive recognition. A certain group of leaves, grounds, clouds, or forms in the flame may remotely resemble some animal. It may really resemble the picture of a tree, a horse, a pig or a locomotive as closely as it resembles that of a dog, depending upon the angle from which is it viewed. But apperception and preperception cause it to be seen as the thing which is suggested by the unconscious mind. There is anticipation that something will be seen in the divinatory instrument which will reveal the information sought; that is, there is a preperception that the image seen will represent information possessed by the unconscious mind. The unconscious mind under this impetus has sought out the information and has had its attention focused upon it. The nerve current set in motion by the image registered by the physical sense of sight thus connects up, through the Law of Association, with the information on which the attention of the unconscious mind is focused. The image in the unconscious mind, struggling to find an avenue into the realm of objective consciousness, thus all at once finds the necessary electric energy available to which

it can impart its motions with sufficient intensity that the impact is registered by the physical brain cells. Thus to the image registered by the physical sense of sight is added apperception—that is, the image with which it has become associated in the unconscious mind. And this apperception contributes so much energy that the physical perception is made to resemble the apperception. If the image dog is in the unconscious mind, and has sufficient energy, when it is connected up with the physical brain through electric energies, it can make any object seen, whatever it may be, so strongly resemble a dog that the thought of a dog will register in the objective mind. And where, as in most divinatory instruments, there are a wide variety of images, or alternate readings to select from, the attention is easily directed by the unconscious mind to such an image as needs no great distortion through apperception to enable the Information it is striving to impart to gain recognition from objective consciousness.

Evolution of Mind —Starting with merely the energy of the desire for significance, the soul acquires the ability to feel sensations. Sensations twine together to form perceptions, perceptions fuse into conceptions, and conceptions unite to produce those mental processes of which man is so proud, which, when the conclusion alone is presented to the objective consciousness, we call Intuition; but which when the intermediate steps also are objectively recognized, we call Reason.

Language and Value of Dreams

Chapter 3 Language and the Value of Dreams ONE can hardly locate any point in the evolution of mind where symbols first were used. After all, concrete things cannot exist bodily in the mind, and as a symbol is that which stands for something, whatever mental images the mind holds are the symbols of its physical and mental experiences. Those symbols which are now in current use as the words of our language, are merely the more complex development of a process that is as old as life itself. The oldest language of all is the language of feeling; used by the soul, or unconscious mind, to receive information from its sense organs, and to communicate its orders to the form it occupies. Whatever, at any point in its cycle that form may have been, it reacted to the conditions of its environment. That which is felt was stored as thought-elements in the thought-cells of the unconscious mind. This feeling, as thus stored, imparted information to the unconscious mind; information which CONDITIONED the future conduct. Even at the present day, because the language of feeling has been so very long in use, the cells and organs of our physical bodies take their orders readily from feeling, and but reluctantly from the reasoned commands of objective consciousness. One must steel oneself carefully, making the reasoned command unusually forceful, to prevent flinching while a knife digs out a sliver of wood that inadvertently has found its way under the finger nail. The old language of feeling gives the command to move away from the object inflicting pain. Reason says hold firm, that the offending invader may be removed and thus prevent still greater future pain. When attacked, reason commands anger to be held in abeyance; that the actions may more effectively be guided by cool judgment. But the old language of feeling harks back to primitive occasions of attack, and commands that adrenaline should be secreted, stimulating the heart action, and withdrawing blood from certain vulnerable regions and giving those organs used in combat an additional supply. Even though the head be kept clear, when conflict thus arises, it is the unusual person whose physical cells and organs are so under the dominion of reason that his body

does not react to the stimuli of his glands. In spite of reasoned commands, on occasions people blush, grow pale, flush, exhibit signs of nervousness, and blunder in the performance of trivial tasks. All because the glands, cells and organs of the physical body more readily understand the language of feeling than they do the words employed by the objective mind. Because physical life had the power to feel before those special organs of feeling used in hearing and in sight were developed, the general language of feeling is the oldest of all means by which the unconscious mind communicates its desires to the physical organism. But with the development of hearing and sight, visual images and auditory images were related, through the LAW OF ASSOCIATION, with this language of feeling. Sight is the ability to feel, through special sense organs, the etheric vibrations reflected from objects in such a manner as to distinguish and define those objects. Hearing is the ability to feel, through special sense organs, the molecular vibrations that have been set in motion within the range called sound. Other people have a nervous system so sensitive that they can feel the thoughts of others at a distance in such a manner as to recognize their significance. And some, furthermore, perceive through bringing up into objective consciousness what is recognized by the special sense organs of the astral body. Yet whatever the organ employed to gain information from the environment, it merely specializes in some process of feeling.

Every Thought Brings a Change in the Physical Body —Creatures with eyes have learned to place great dependence upon visual images, that is, upon the ability of the eyes to interpret the feeling received from lightwaves. Repeated experience has associated certain images with definite feelings. The image of a snake close at hand is so closely associated with danger that not only man, but many beasts, react instantly by leaping away from the image. No slow and laborious process of reasoning here. Nor in dodging a missile seen coming at one’s head. Time is too short to think the matter over. Association has related the image of the snake or the missile not only with danger, but also with a special kind of movement to avoid the danger. The visual image itself, through its previous associations, is utilized by the soul, or unconscious mind, as a means of commanding specific action. Another visual image—the sight of food—is utilized by the unconscious mind as a means of commanding the flow of saliva and the gastric juice. Or if we wish to turn to auditory impressions, the cracking of a dry stick in a region where game has been much hunted, is so closely associated in the mind of each animal with danger, that it has all the force of a command from its unconscious mind to flee at once. No stopping to think it over. No pausing for visual verification. The crack of the broken stick sets it off as if, which at times it does, its very life depended on it.

Here I have given a few outstanding examples of the operation of a principle which the laboratory psychologists have formulated in these words: “No mental modification ever occurs which is not accompanied or followed by a bodily change.” This means that every perception, sensation and conception being a change in the astral form is accompanied by a tendency to produce corresponding changes in the physical body. Astral substance being so much more mobile, the changes usually take place in it first. In the case of organic growth, for instance, the organic processes of renewal and multiplication of tissue afford the astral form the opportunity to mold the physical form by acting upon small particles as they are deposited from nutrition.

Symbols Are Habitually Used by the Unconscious Mind to Communicate With the Bodily Organs — It means also that while feeling is the oldest language used by the unconscious mind, that the unconscious mind in communicating information to the physical cells, physical glands and physical organs, customarily uses visual images, auditory impressions, sensations of odors, and perceptions of taste. The higher types of animals have had abundant experiences in association with each of the five common physical senses. The association of experiences of a given type with a given sense impression relates these so closely in the thought-cell structure of the unconscious mind that when one is given energy the other also receives energy. And because the experiences in the past have called for some special activity, this activity is also associated with the same thought-cell structure. The sense impression, whatever it may be, thus adds energy to thought-cells, which in turn stimulate physical change. To put the matter in a slightly different manner, a certain sense impression has come, through repeated association, to have a definite meaning to the unconscious mind. It is the symbol of a condition. And acting upon that usual association the unconscious mind has come to use that symbol in issuing its commands to the physical organs. That is, visual images, auditory impressions and other sense impressions are the habitual symbols used by the unconscious mind to communicate information and to command action. And thus it is, whether through dreams, visions, or divinatory instruments, because the unconscious mind is so accustomed to using such symbols, it finds it easier to communicate whatever it perceives to the objective mind by means of such symbols, rather than by means of lately acquired arbitrary words.

Universal Emotional Symbols Used by Animals and Men —The term language more commonly is applied, not to communications between the unconscious mind and its physical vehicle, or between the unconscious mind and the objective mind, but as denoting the means by which one individual communicates with another. And in this more widely accepted significance of the term it is interesting to note that the rudiments of language may be observed in animals other than man. Sounds, for instance, which arise involuntarily from an emotional stress, become associated with the emotion as its auditory symbol. When an animal which has experienced pain that has caused it to cry out, hears another animal emit a similar cry, the LAW OF ASSOCIATION comes immediately into play. The sound is at once related in the animal’s mind to its own cry, and to the pain which was coincident. In one way or another the particular cry becomes associated with pain in the mind of each member of a flock. And as pain in a similar manner has become associated with that which causes pain, the cry becomes a symbol by which the whole flock is made aware of the presence of danger. A dog recognizes the snarl and bared fangs of another dog as the symbol of its animosity. A horse will paw the earth as a symbol of its desire to travel, will neigh as a symbol of greeting, and will snort as a symbol of fright. Other horses recognize the significance of these expressions; but the number of such symbols of communication that can clearly be recognized thus by other horses is hardly so numerous that such animals can be said to have a language. Perhaps even the methods commonly employed by man to express emotions of various kinds, though conveying definite information to other men, should not be dignified by the term language. But certainly they border closely on it. In nesting time, if you will conceal yourself in almost any thicket and suck on the back of your hand, in imitation of the distress call of a fledging bird, every old bird in the vicinity, regardless of species, will come close and exhibit signs of anxiety and excitement. It is a favorite method used by bird lovers to see their feathered friends that otherwise remain invisible. But what interests us here is that birds of different species recognize the sound as conveying the information that some young bird—perhaps their own—is in trouble. That is, this particular sound is a universal symbol recognized by much of the bird world.

Thus also, a frown, a smile, laughter, tears, a cry of joy, an exclamation of fright, are universal symbols recognized in the world of men. Laughter, the world over, is recognized as the symbol of mirth. A smile is recognized as denoting pleasure. A frown indicates displeasure; as does the growl of a dog. The whine of a dog denotes anxiety, and is so recognized by other dogs and by men. Weeping is a symbol of grief among men; and a shout of victory, whether from the throat of a barnyard cock or from those who attend a football game, is unlikely to be misunderstood.

Man then Added Universal Imitative Symbols — But in addition to these emotional sounds, some of which the higher animals use to convey similar information to their fellows, man at a very early date added those of imitation. That is, he heard the wind through the trees, the noise of water babbling over stones, the cries of birds and animals, and other noises of the wild. And he adopted and adapted these sounds to convey information about the objects with which more commonly they were associated. The sounds that express fear, love, anger and pleasure were derived from the spontaneous expression of these emotions; and an object that commonly gave rise to an emotion might be designated by the emotion; but if there was no such emotional association, it might be designated, instead, by some sound associated with it. Take, for example, the sound of rushing water and note how it resembles the sounds of the names given it in the various languages: “Rauchen, risseln, ruschen, rinnen, rennen, to rush, ruscello, ruisseau, river, rhein.” If you ever have listened to the whine of a Norther the word, wind, will be more than vaguely suggestive; as will the word, snow, to one who frequently has heard it slithering along an already ice-hardened crust. The tracing of words to their origins is an interesting task. And the more we know about such origins the more clear it becomes that there is a complete chain of ASSOCIATION between the emotional and imitative sounds used by primitive people and the words we use today. For that matter, through using imitative sounds and gestures as universal symbols, it is possible for two people of different nationalities to carry on considerable conversation. Once as a young naturalist in Southern Oregon, in a day when fewer Red Men spoke the English language, I had an Indian tell me of various experiences. When he wished to tell me of a trapped animal, he placed his hands open on the ground like the jaws of a trap, then closed them suddenly on his foot and emitted the cry of the indicated animal when in distress. I have had him tell me, in such fashion, how many coyotes he had caught; repeating the performance and imitating the snarls and howls of a coyote; how many wild cats he had captured; repeating the

performance the proper number of times, and giving vent each time to yawls and cat-calls. I have had him tell me of other game, imitating the bounding of a deer by leaps with his hands, then picking up a stick and leveling it, and shouting “boom,” much as a child might do. Although I never received instruction in such sign language, I had no difficulty in following the tale he told.

Things Acquire their Names Through the Law of Association —Through Resemblance and Contiguity sensations fuse to become perceptions, perceptions join to become conceptions, and conceptions amalgamate to become reason and intuition. And under the influence of the same two factors, which together constitute the LAW OF ASSOCIATION, an object acquires its name. In sound, form, color or some other attribute it may Resemble something for which already there is a name; or it may be Contiguous in time or space with something already named. And from the attributes of objects—as in the obvious relation between pigeonhole, which now means a place where a document ceases activity, and the hole in a dovecote where a pigeon comes to rest—as the need for speaking of them grew, were also derived the words by which man designates his conceptions. Having once associated a word with an idea, another word expressing a different idea often is derived from it through Resemblance or Contiguity. And a whole train of ideas may be expressed by a single word through its associations with some of the words in the train. This development of language, one association leading on to another, each expression built in obedience to the LAW OF ASSOCIATION, on what had been before, is dramatically stated by Anatole France: “The metaphysician has only the perfected cry of monkeys and dogs with which to construct the system of the world. That which he calls profound speculation and transcendent method is to put end to end in an arbitrary order the natural sounds which cry out hunger, fear, and love in the primitive forests, and to which were attached little by little the meanings which one believed to be abstract, when they were only crude.” Written language, also, is based upon an imitative foundation. To express that a man was doing a particular thing, the simplest form of writing merely pictured the man engaged in the act. The Cro-Magnons who invaded Europe at the end of the Ice Age thus drew pictures upon the walls of the caves where they resided; and from which they had driven Neanderthal, who was the original cave man. American Indians, to indicate where game was abundant, traced the trail to be followed on a conspicuous rock, and crudely pictured the game to be found at the proper place along the crooked line which mapped the trail.

Such pictographs are purely imitative, as much so as to make the sound of rushing water to designate a flowing stream. The association is of the most obvious kind. But intelligent peoples were not long content to be restricted by what could thus actually be pictured.

Symbolical Pictograph is Closely Allied to the Oldest Language; that of Feeling —To express one thing, they pictured something else which was invariably associated with it. The spring of the year could not be pictured; but a rose, which came always with the spring, could easily be pictured. The time of year when cattle were taken into the mountains could not be pictured; but the clover on which the cattle fed in the high valleys could easily be drawn, and came thus into use to designate the summer. Or take the cuneiform writing of the early Sumerians. Sheep when sold were kept in pens. It was difficult to draw a sheep with the little wedge-shaped marks in soft clay tablets, but four such marks in a rectangle made an excellent picture of a sheep pen. It was used to indicate sheep. And after it were placed as many wedge-shaped marks—shaped thus because the papyrus stem used for stylus is triangular —or tallys, as there were sheep to be designated. Thus a record was kept of sheep bought and sold. Some sheep were fat, and some were not fat, and it was desirable in calculating the price to know how many of the sheep bought or sold were fat. To draw a picture of fat is difficult. But to get sheep fat it was customary to feed them grain. To picture a sheaf of grain with the little wedge-shaped marks made by a papyrus stem was easy. It is the origin of the astronomical symbol of the sign Virgo, and also of the Biblical blessing given to his Virgo son by Jacob: “Out of Asher, his bread shall be fat.” To indicate the number of fat sheep in a transaction, such a crudely pictured sheaf of grain was placed alongside of the pictured pen which denoted sheep, and the required number of tally marks placed after it. Tallys after a pen adjacent to no sheaf of grain were so many sheep which had not been fattened. In Lesson No. 132 (The Development of Knowledge, Course 12-1) the history and development of writing is followed to its more complex modern forms. But here it is only necessary to trace it from its simple beginning as visual pictograph images to the next step, which is the visual symbolical pictograph. Yet the necessity is urgent to make clear at this point that pictographs and symbolical pictographs not only were the first visual images used by the race in the communication of ideas from one to another, but that, because they represent obvious associations, they are the images still employed by the unconscious mind.

While the words we speak, and the letters we write, in reality are linked historically through a long chain of association with obvious relations between things, yet the links in the chain mostly have been lost. Thus our written and spoken language has the appearance of arbitrary sounds and arbitrary marks on paper. It is, in fact, a most effective tool for the expression of precise and detailed information. Yet biologically it is a very recent acquisition, as well as a complex one, and the unconscious mind, for this reason, often finds it a difficult instrument to use. Pictographs, however, are closely related to feeling. To recognize a mountain or a tree from its picture requires no complex mental process. And if the individual is accustomed to think of the mountain as an obstacle, if it has prevented him from journeying to some desired spot on the other side, the picture of the mountain also, in his mind, has the function of a symbolical pictograph of an obstacle. And if he is accustomed to think of trees only in terms of firewood, a tree, following the most obvious association, may readily become the symbolical pictograph of fire. Many thoughts cannot be expressed merely by pictographs. We cannot picture energy, love, desire, ambition, thought, religion, statesmanship, and thousands of other conceptions. But through the commonly observed and recognized relations of such conceptions to things that we can picture they can be expressed pictorially.

Symbolical Pictograph is the Language Commonly Employed by the Unconscious Mind When Feelings Do Not Suffice —Feeling is the oldest language in existence. Visual and auditory images such as either directly or symbolically represent thoughts are far more closely allied to this oldest language than are arbitrary words and phrases; and therefore they are much more easily handled by the unconscious mind. Consequently, when the unconscious mind strives to communicate with objective consciousness, it may make use of feeling. We often hear people say that they “feel” something to be true, even when reason indicates the contrary. Or the unconscious mind may make use of visual and auditory images, such as those experiences which people have in their dreams. Because symbolical pictograph is the language commonly employed by the unconscious mind to impart information too complex to be expressed merely as feeling, its appeal is universal. Pictorial symbols may be chosen, the common associations of which are the same the world over. In this manner, regardless of changes in arbitrary speech, or differences in nationality, an idea can be conveyed to any intelligent people in the world in spite of passing time.

It was the understanding of this language commonly employed by the unconscious mind, that led the ancient wise men to employ it to impart to posterity their knowledge of occult law and spiritual verity. Instead of entrusting their wisdom to the fluctuations of arbitrary speech, they employed symbolical pictographs which were universal in import. Such universal symbols were traced in the sky as the constellations, and were traced on tablets as the sacred tarot.

The Three Dream Factors —The question often arises, especially in studying the significance of dreams, why when the unconscious mind attempts to impart some information to the conscious mind, it does not use the language to which the person is accustomed in his ordinary waking life. The reason now should be apparent; it is because symbolical pictograph is far more familiar to it, and is therefore much easier to use. There are, in fact, three elements of the dream life that need some special consideration. 1. The effect of desire. 2. The effect of the preceding waking period and of stimulation from the external environment. 3. The actual experiences of the soul on the astral plane. To understand the effect of desire upon dream experiences the difference between Directed Thinking and Fantasy Thinking must be known. Desires are energies in a state of tension within the thought structure of the astral body. Such energies, which are ever straining for release, as well as physical stimuli, tend to attract the attention. Because it was not decided beforehand to focus the attention thus, this type is called SPONTANEOUS ATTENTION. The energy of a desire tends toward release in action of a particular kind. All action, in fact, is due to desire energy thus released. Yet desire can find expression not merely in physical activity, but also in mental activity. And when it is permitted thus to express in mental images which are uncurbed by the critical faculties, the process is called FANTASY THINKING. DIRECTED THINKING is thinking with the attention directed by volition. The attention also usually is directed to actual conditions, the effort being made that the images shall stand in their natural relation each to the other, without distortion. That is, directed thinking is a careful attempt to reproduce reality. FANTASY THINKING, on the other hand, makes little attempt to maintain the distinction between actual conditions and desired conditions; but follows wherever Spontaneous Attention leads.

When a master said that the person who Thinks is the exception, and a great naturalist remarked that few people ever think who think they do, they did not refer to Fantasy Thinking, but to Directed Thinking. Fantasy Thinking takes very little effort; but Directed Thinking quickly uses up energy. It is a process of psychic assimilation that consumes much vitality and leaves the system correspondingly exhausted. In other words, there is no harder work in the world, and none more useful, than Directed Thinking. In regard to Fantasy Thinking, the late William James said: “Our thought consists for the greater part of a series of images, one of which produces the other; a passive dream-state of which the higher animals are also capable. This sort of thinking leads, nevertheless, to reasonable conclusions of a practical as well as of a theoretical nature. “As a rule the links of this sort of irresponsible thinking, which are accidentally bound together, are empirically concrete things, not abstractions.” Day-dreaming and dreaming in sleep are not dissimilar processes. The difference is chiefly in how much consciousness is influenced by awareness of external conditions. Sit in a chair, relax the body, lean back and close the eyes: The sound of a street car may recall the rumble of an earthquake, and thus through the LAW OF ASSOCIATION bring before the mind a whole train of images. To the extent the attention is completely withdrawn from the objective world does it more and more become absorbed in Fantasy images. The physical world seems to cease to exist. So long as the physical brain registers a recognizable consciousness of the physical environment it may be said to be awake; but when Fantasy Thinking so absorbs its attention that the few impressions received from objective consciousness are greatly distorted, the physical brain is said to be asleep. The thought-cells and thought structures of the astral body never cease interacting with each other. In them are stored energies always straining for release. And those which at the time find some measure of expression become the focus of attention. Or, as the laboratory psychologist would put it, every person at all times has trains of thought passing through his mind. Every person dreams continually all the time he is asleep, even though he is unaware he ever has a dream. The psychoanalysts have proved this so completely that it is universally accepted. Without as yet explaining the source of the energies which desires possess, let us merely consider them as energies straining for release. If a particular desire, whatever it may be, is rather completely realized in the daily life, it has released its energy in thus finding satisfaction. Because it no longer has much energy to spend, it has little power spontaneously to attract the attention, and little energy to use up in the weaving of Fantasies relating to its fulfillment. Its influence upon the dream life, therefore, is not apt to be profound.

We will learn later that attention reinforces the energy of desire and that action is always in the direction of the strongest release of desire energy. Yet the conditions of civilized life place, and rightfully, many inhibitions upon desires that have acquired tremendous energies in their biologic past. It is no longer considered good taste to kill an opponent, even if that opponent is the suitor for the hand of the lady of one’s choice. Yet in the biologic past that was the proper thing to do. Nor is it now the proper thing to express the desire for reproduction, except under the protection of a marriage certificate. But birds and beasts and other forms of life through which the soul has made its way, have recognized no such restrictions. The desire to conform to civilized standards is usually stronger in the waking state than the desire to follow more primitive impulses. Physical action, therefore, is governed by the proper amount of restraint. But restraint does not dispose of the energy of desire, it merely prevents the energy under tension from breaking through and becoming converted into action. The energy is still there, ever striving for release. The desires which restrain other powerful desires from expressing themselves in physical action, do not offer such unbending resistance to their expression in Fantasy, that is, in the realm of imagination. It is not uncommon for people to permit themselves in their imagination to do things they certainly would not do physically. As a matter of fact, if they were able to express these acts in physical life there would be no need for them to use up the energies of these desires in Fantasy. The child is born with a sense of omnipotence. In the womb all his needs are supplied. After birth a little crying, or kicking about, brings a quick response to his needs. When no desire is denied there is nothing to indicate he cannot have or do anything he wants. All infants thus live in a happy delusion of being all powerful. As life moves on, however, their desires multiply and they find obstacles more and more barring the way to their fulfillment. Because the desires cannot be realized in physical action does not destroy their energy. The energy is still there, straining for release. And if a desire is powerful, we may be sure that sooner or later it will find some way of escape.

The Dissipation of Day-Dreaming —If the desire is such as to afford possibility of realization, and such realization would be beneficial, the best method of using the energy of the desire is to direct it into those actions which tend to overcome the obstacles and thus lead on to its fulfillment. If, instead, the energies of the desire are permitted to weave Fantasies, in which the realization is attained only in imagination, this may afford a substitute satisfaction. But it uses up energy which should be directed to some actual accomplishment.

The individual who finds great pleasure in imaginary accomplishment, to that extent decreases the energy at his command for actual accomplishment. He has drained his desires without getting concrete results. Satisfaction in such imaginary accomplishment should not be confused with the use of imagination creatively. Creative imagination brings images together in various combinations, and lives vividly in the mental, or astral, realm, not to find complete satisfaction there for the desires, but to get ideas, to formulate plans, and to perceive how things the better may be done. That is, the desires create and build first on the astral plane; that they may have a correct pattern to follow when they express externally. But there is sufficient energy left, when the correct pattern is decided upon, for a valiant effort to bring about its physical realization. But when desire, as in Fantasy Thinking and Day Dreaming, is permitted to be used up and attain its satisfaction in imaginary conditions, this is Dissipation. It dissipates energy in useless inner experiences which are negative. And to the extent satisfaction is found in such imaginary situations is there lack of ability to attain satisfaction in the realm of reality. It is true that many desires, in their original form, should not be permitted expression. But they each represent so much energy that can be made available for real accomplishment; and means can be devised by which such energy can be diverted into channels that lead to worthwhile results.

Censorship —Civilization has, from early childhood, built into the unconscious mind certain standards of conduct. More primitive desires, even when fortified with energy, are not permitted to trespass too far on these standards, even in imagination. There are things that an individual does not permit himself to do even in his day-dreams. Nor will he permit himself to do them in his dreams at night. That is, he has within his unconscious mind desires not to do these things which are stronger than the desires to do them. This does not dispose of their energy, however, and they seek constantly to find some means of expression. In our everyday life it is common to make veiled illusions to things that it is bad taste to state more bluntly. On the screen there is a ruling that the person firing a gun, the gun, and the victim who is killed by the shot, must not all be shown at the same time. The person firing the shot can be shown, then the person struck by the bullet can be presented an instant later, and finally persons looking down as if on a dead body. The actual killing is thus symbolized. Civilized standards of conduct impose upon the movie screen restrictions as to what can be shown in its stark reality. Yet these realities are made known to the audience by symbolical pictographs.

Nor will civilized standards of conduct permit the individual, in his dreams, to do the crude things which some of his primitive desires prompt. The civilized desires stand as guardians of what may be presented to consciousness. They are stronger than the savage desires; just as the movie censorship is stronger than the producing companies. Yet even savage and crude desires are permitted to express themselves if they disguise themselves sufficiently to meet the requirements of the censors. Bearing in mind that it is only those desires which have not found fulfillment in objective life which retain their energy, and that the energy of these unfulfilled desires, whatever it may be, is ever straining to find expression, it is easy to perceive that these are the desires which most influence Fantasy. Not able to release their energies in physical action, they release in finding an imaginary realization. This also indicates that which the psychoanalysts have proved, that the strongest unfulfilled desires are those that most influence dreams. As the reason they have never been permitted objective realization often is because they are unacceptable to the Civilized Desires, and as these Civilized Desires are frequently strong enough to prevent their crude expression even in the Fantasy of dreams; if they are to find any measure of satisfaction they must more or less completely disguise their real selves in the garments of symbolical pictographs. The experiences of the individual in his dream-life no less than what he hears or sees in his dreams, largely perform the function of such symbolical pictographs.

The Happenings of the Previous Waking State — Whatever is now before the attention is always linked through Resemblance or Contiguity with that which was before the attention previously. Mental processes are not disconnected images, but trains of thought, one image joined to the preceding image through the Law of Association. There is, therefore, no sudden jump from the thoughts which occupy objective consciousness to the thoughts which occupy the attention during sleep. All normal dreams start with some experience, or thought, of the preceding waking state. And contrary to what might be expected, this experience which enters into the dream as a connecting link, is more often than not some inconsequential happening or passing thought that was given slight attention during the waking state. Perhaps for that reason it was unable to release energy associated with it, and this energy carried over into the dream state affords the link of connection which dreams always require.

This fact, universally observed by students of dream life, is mentioned here to emphasize that thought is a continuous process night and day, governed at all times, as all mental processes are, by the LAW OF ASSOCIATION; and that in the analysis of what occurs during any sleeping state, if it can be completely remembered there will be happenings which have been definitely suggested by, and have their origin from, something which entered the mind before the period of sleep. This factor, therefore, in dream interpretation, even though represented in symbolical form, should not be given some other significance.

Recognition of Occurrences Witnessed from the Astral Plane —The astral body possesses sense organs by which it can acquire information from the astral, or four-dimensional plane, in the same way the physical sense organs can be used to acquire information on the physical plane. Furthermore, the astral body during sleep is not chained to the physical, but has the power to move to distant parts, and there to perceive what is taking place. To the extent it can raise or lower its general vibratory rates it can even travel to higher or lower planes than that of its usual vibratory level. It is almost as free to move from plane to plane, or from one region on a given plane to another region on that plane, as is a discarnate soul. And it can communicate with discarnate entities or persons on the plane it thus reaches after the manner in which people usually converse. Or within certain limits it can tune in, while actually on one plane, sufficiently to pick up information being broadcast from another plane. In other words, even as on the physical plane during the waking state the acquisition of physical information is limited only by the ability of the individual: so the acquisition of information from the astral plane during sleep is limited not by impassable barriers, but by lack of individual training and initiative. If our attention is riveted during the day to worldly matters, and we have no knowledge of the possibility of acquiring information from another plane during sleep, the mind in slumber continues to occupy itself with the problems and desires of the day. The janitor who every day is in the laboratory where great scientific discoveries are made, as a rule knows nothing of the experiments there being carried out. He is so engrossed in his own personal affairs that these matters of vast importance affecting the destiny of thousands are carried out under his very nose without him knowing anything about them. If we are absorbed in reading a thrilling tale some person may enter the room in which we sit, and we remain quite oblivious of it. We only see, hear, or otherwise recognize that to which our attention is attracted.

Nor is it something most can do without some training to direct their attention during sleep to the acquisition of information. Since birth the training all has been toward keeping the attention riveted to the physical avenues of knowledge. Yet the four-dimensional world is open to inspection during sleep, and its entities are there to be contacted, almost as readily as they are after passing from the physical body. And through directing the attention to acquiring knowledge from such sources during sleep much of value, not merely that has already happened or is in existence, but also regarding that which will happen in the future, can be brought back into waking consciousness.

Wish Fulfillment —Except when some unusual stimulus intrudes, the state of relaxation, such as that preceding sleep, favors Fantasy Thinking. Even without losing objective consciousness, if we close the eyes and relax the body in an easy position, the mind, no longer having its attention directed to reality, tends to drift into a world of the imagination. In such a state, as well as in sleep, one thing suggests another, and this suggests something else, and if there is in the thought structure of the unconscious mind some strong unfulfilled desire, the energy of this desire, straining for release, soon captures the attention. That is, the energy of such an unrealized desire straining for release is sufficient stimulus that it attracts the attention. The trains of thoughts passing through the unconscious mind are led to this desire because it is making so much disturbance. A foot uncovered during sleep, if it gets unduly cold, attracts the attention. The Fantasy images are led to include this coldness in their symbolism. This, for instance, may bring dreams of sleigh riding, or of arctic travel. And in the same way the stimulus of an unfulfilled desire brings the Fantasy images passing through the mind to include and symbolize it. The desire is energy seeking release. And it finds this release in the Fantasies of the dream. But opposed to the crude, even though natural, methods of expression, there may be the rigid censorship of the Civilized desires. Thus if the energy of these unfulfilled desires are to express, even in the Fantasies of dreams, they must conceal their true identities under various symbolic disguises. The images are subject to condensation, displacement, and various other processes, which, nevertheless, when viewed with an understanding of symbolical pictograph, fail to conceal their true significance from one attempting to interpret them.

Dream Interpretation —In the interpretation of dreams the effort should be made to separate and interpret, each according to its own type of significance, the three various factors of dream life. The happening of the previous waking state that is the link between waking consciousness and the dream should be sorted out and given recognition as possessing this function only. Then the unfulfilled desires, especially the one which at the time is strongest, should be sought, and given its proper evaluation; for it also commonly finds symbolic expression in the dream. Finally, there often is, and this can be cultivated as the usual occurrence, information of real value to the individual gained from the inner plane. The best manner to learn to recognize this factor is to remember the dreams and correlate their happenings to the events that shortly come into life. Through such cultivation dreams can be made to possess great value.

Desire and How to Use It

Chapter 4 Desire and How to Use It ON WHATEVER PLANE of existence the soul functions, it there functions through a form. This form is an organization. And the work of the soul on any such plane is to make proper adaptations to the environment of that plane. Such adaptations are not restricted to those necessary to survival; but include activities which have for their object the realization of various desires, and on the higher planes the performance of the Cosmic Work for which the soul has undergone its special training. There is, therefore, at all times and on all planes, an intimate relation between the form occupied by the soul and the forces and conditions external to this form. That is, the universe outside the body occupied by the soul affords various stimuli whose impact affects the body and is felt by the soul. Both the body and the soul react to all such stimuli. In other words, after any particular experience, neither the body nor the soul is just the same as it was before. The form has changed in some respect; and the soul, or sum total of mental factors, also has changed. Something is added to the soul by every experience it undergoes.

Conditioning is the Most Important Process to Understand —It is this factor which is added to the soul that determines how the organism will act in the presence of the same stimulus in the future. Take the simplest forms of physical life, for instance, and bring them repeatedly into contact with the same type of stimuli, and it is found that, as a result of experience, they react more quickly to them after a time than they did at first. A single-celled organism with power of locomotion will retreat from a drop of injurious acid more quickly after it has had some previous experience in close approach to such an acid. And a baby, after having been roughly handled a time or two by a careless nurse, will more quickly cry and thrash about at the approach of this nurse, in the endeavor to escape a similar hardship, than it did before the rough handling.

Furthermore, a single-celled organism when brought in contact with an object which affords satisfactory food, after having had repeated experiences with such a satisfactory food supply, acts more quickly and effectively to avail itself of the food than it did on the first occasion of its contact. And a human infant, having been fed or petted by a nurse, will crow and reach out its arms toward this nurse, in a manner which it did not do before. Omitting for the time further illustrations, and exhaustive experiments by which the point is demonstrated, it may be said as a characteristic of all life-forms that they possess, in some degree, the ability to learn through experience. Such processes of learning the psychologists call CONDITIONING. In general, just as I indicated in the case of the simplest organisms of earth, and of the human baby which becomes the most complex, the Conditioning produced by pain tends toward repulsion and the Conditioning produced by pleasure tends toward attraction. Of all the processes of the human mind and body there is none more important fully to understand than that of CONDITIONING; because all progress and all regress are the result of such conditioning; and if we are to make satisfactory Progress we must make intelligent use of the Conditioning processes. Not only is every stimulus of the external environment accompanied by a sense of feeling when consciousness apprehends it; but every action taken by the organism, and every mental process, likewise is so accompanied. This is merely another way of saying that each experience, whatever its nature, is accompanied by a sense of pain or pleasure in some degree. Feeling, in some measure, accompanies every state of consciousness. It may, or may not, be clearly defined as pleasure or pain; but the basic elements of attraction or repulsion are in some degree present. And it is this affective accompaniment of an experience which Conditions the organism in reference to similar experiences in the future. Each experience—whether awareness of an external condition, a physical action taken, or a thought— adds the feeling, or Conditioning Energy which accompanies it, to the thought-cells of which the astral body is composed. These thought-cells which comprise, in their various organizations, the substance and the structures of the four-dimensional body, are compounds of the various thought-elements. Like the protoplasmic cells of the physical body, each of these cells has an individuality and a consciousness. But in its effort to express this individuality, due to the freedom of activity inherent to the four-dimensional realm, it is far less limited than are the physical cells of the three-dimensional body.

As such a cell of the astral body is composed of thought-substances derived from one or more experience, this psychoplasm of which it is formed, in addition to the energy of the thought-elements embraced within the cell, also has associated with it the feeling, or Conditioning Energy, which accompanied the experience. In fact, this Conditioning Energy—the degree and quality of pleasure or pain—determines the manner in which the thought-elements combine; whether the compound is harmonious or discordant psychoplasm, and to what degree. Such thought-cells, or stellar-cells, are brought together within the astral body through the operation of the Law of Association—Resemblance and Contiguity—to form the structures of the four-dimensional form. Yet coincident with the operation of the Law of Association further Conditioning Energy is present, and becomes associated with, and affords a particular kind of energy to, the dynamic stellar structures formed from aggregations of thought-cells. That is, when two groups of thoughts, or experiences are brought together in the mind, or astral body, their union into an organization, or structure, is accompanied by feeling. It is this feeling, or Conditioning Energy, which determines whether the structure formed, and to what degree, is harmonious or discordant. Pleasure or pain, in some quality and in some quantity, enters into, and forms an essential part of the energy of, every thought-cell, every dynamic thought-structure, and every combination of that thought-built body the organization of which is more commonly termed the mind or soul. Thus it is that every such cell or organization of cells normally feels in a particular way; and with as much intensity as was originally imparted to it when it was formed. This feeling is largely an expression of the Conditioning Energy imparted to it at the time of its Formation into a compound, or into an organization of stellar cells. Within every cell and structure of the astral body, therefore, in addition to the family energy of the elemental thoughts—Aggressive elements, Safety elements, Domestic elements, Power elements, etc.— of which the stellar-cell or stellar structure is composed, there is also Conditioning Energy. The type of energy expressed by a thought-cell or stellar structure, or by any complex organization within the astral body, is determined by the thought-elements within it. But the special trend of its activities, its more particular attractions and repulsions, is determined by the Conditioning Energy it possesses. The expression of stellar-cells largely composed of aggressive elements, for instance, will always tend to be aggressive in their action. But whether that aggressive activity is turned toward one object or another, and whether its action is to the benefit of the individual or to his detriment, is determined by the Conditioning Energy with which they are associated.

Because every cell of the astral body, as well as every organized group of such cells, possesses energy which exerts an attractive or repulsive force, and as such attractive or repulsive force when recognized by consciousness is called Desire, in the broad sense we are strictly correct in saying that every thought-cell stellar structure, and combination of thought structures, within the astral body every organization within the four-dimensional form—possesses Desires.

All Action is Due to the Release of Energy Which While Under Tension is Called Desire —Furthermore, this energy of a thought-cell or of a complex organization of thought-cells, because of the nature of its thought-elements and the Conditioning they have been subject to, tends toward activities of a specific character. That is, Desire is energy in a potential state straining to be released in a given activity: to move the physical body, to acquire sustenance, to destroy an enemy, to realize love, to enjoy a certain sensation, or any one of the innumerable things that life-forms do. To state the matter in still other words, Desire is energy which has produced a tension which seeks release in some activity. Thus every activity of the mind and body, great or small, is due to the discharge of the energy which while stored and straining rightfully can be called a Desire. Where there is no desire, therefore, there is no organic activity of any kind. This means that when the desire energies stored within the stellar-cells and structures of the unconscious mind are provided with opportunity for release they express in three different ways: 1. Attracting the attention of objective consciousness, which connects them up with the electric energies of the brain, they give activity to thoughts of a similar nature. Our objective thinking at a given time is given its trend by the release of the desire energies of the stellar-cells. 2.

Without our being conscious of the process, just as we are unaware of the processes of digestion and assimilation, the release of the desire energies of the stellar-cells enables these cells to work on the four-dimensional plane to attract events into the life which correspond to the way they feel. That is, whatever fortune or misfortune is attracted is due to the activities of thought-cells which find opportunity to express on the four-dimensional plane.

The releases of such energies are responsible for the stimulation of endocrine glands and for chemical and other changes within the body, as well as for our observed behavior. In other words, all our three-dimensional activities are due to the release of the desire energies of the stellar-cells of which the unconscious mind is composed.

Because, along with the energy of the thought-elements involved every desire also contains conditioning energy, or feeling, the release of the energy of any desire gives rise to feeling. To move a hand or foot the desire for such movement must first be present and build up a tension in the nerves to the point where they discharge electric energy in the form of nerve current. This results in the movement. But accompanying the movement is an affective condition, that is, a sense of feeling which registers at least in the unconscious mind and Conditions similar movements in the future. Certain desires, however, are powerful enough that the discharge of their energy when the tension is released creates a profound and widespread disturbance of the nerve currents. These more violent desires are responses of the life-form to emergency situations. Some of these situations are: the call to conflict, stimulating anger; realizing inadequacy to handle a situation, stimulating fear; realization of loss sustained and consequent inadequacy, stimulating sorrow; belief that a fond desire will be realized, stimulating hope; realization of a fond hope, stimulating joy; the thought or presence of a love object, stimulating passion or love. Such situations demand that energies be present in more than normal volume. Hence the tensions are higher, quickly piling up energies which are released so violently that they give rise to those intense feelings which are termed EMOTIONS. Laboratory psychologists, through experiments too numerous to cite, have demonstrated that every mental and emotional state, every thought, is accompanied by a definite change in the physical body. Thought-tensions, even those desires which have been repressed and are not recognized by the objective mind, give rise to corresponding tensions in the physical body. All the innumerable weak desires in the unconscious mind produce their physical effect; the stronger desires stimulating pronounced tensions in the nervous system. In the case of those most violent of all desires, which are built up in the presence of emergency situations, the release of their energy—that is, an emotion—produces an immediate response from the endocrine glands of the physical body. The action of the chemicals then secreted by them cause the body to be placed on a footing suitable to meet the emergency. Even though the emergency has passed before it is recognized by consciousness, the thought of it when it is recognized may release the emergency energy of emotion, to be followed by glandular secretion and the whole complex of bodily response which is the Conditioned manner the organism reacts to the emergency. As inducing milder desires it matters not whether the stimulus is a sensory impression from the physical world, energy reaching the thought-cells from the astral environment such as that from a certain planet, or is the result of a complicated process of thinking, it increases the tension of the thought-cells or thought structure within the astral body. Such a tension may be called a Craving.

If the tension is imparted to the nervous system in such a manner that objective consciousness is aware of it, it is recognized as a desire, or craving. Yet whether so recognized or not there is a straining of energies toward attaining some goal, and toward activities that have this goal for object. If action results, the energy that has accumulated under the impact of the stimulus is released from its potential state and becomes kinetic. That is, it is used up in the action. This relieves the tension and consequently the craving. Desire, or craving, is energy in a state of tension, and therefore the desire or craving is reduced. Desire tensions in the astral body reproduce themselves in the physical body through etheric energies; that is, they stimulate certain nerve cells to generate electrical charges, as explained in detail in lesson No. 64 (How to Think Constructively), causing a pronounced difference in electrical potential between different regions of the physical form. When the mental and electrical energy released from the tensions of a desire is unusually intense and of relative short duration, the emotion, such as anger, terror, despair, triumph or revenge is commonly called a PASSION. If the mental and electric energy released from the tensions of a desire is complex and indirect, the emotion, such as honor or patriotism, is called a SENTIMENT. When the energy released from a desire tension is more moderate in intensity, but of greater persistence, it is called a MOOD. And should the energy released from a particular type or desire tension become so habitual and continuous as to dominate the personality, it is called the TEMPERAMENT of the person, such as sanguine temperament, suspicious temperament, optimistic temperament, or pessimistic temperament. Thus it is that all expressions of any life-form— physical actions, feelings, emotions, passions, moods, sentiments and temperament— have back of them as their motive force a lack of satisfaction which gives rise to a tension which is called a Wish or Desire. To state the matter somewhat differently, all organic activity is prompted, and accompanied by, Feeling. This feeling may be the response either to external environment or to the relation of mental factors. But in all cases much of it is Conditioned energy derived from previous experiences and stored in the stellar-cells and stellar structures. And before the activity takes place the energy thus stimulated, including the Conditioning Energy, builds up a tension. As soon as this tension becomes sufficiently high it spills over in activity of some kind. This activity imparted to those electric impulses called the nerve currents stimulates muscular response, that is, physical movement, or glandular secretion. If the energy has thus been conditioned, it spends itself chiefly in stimulating some physical movement, accompanied by only a moderate amount of feeling. But if the energy has been conditioned to profoundly disturb the nerve currents, the physical response is largely that of the endocrine glands. These act in an extraordinary manner when the feeling released by desire has an intensity sufficient to warrant it being termed an emotion.

Conditioning Desires Is the Only Avenue to a Better Life —Thus the type of activity expressed by any physical cell or physical organism is determined by the type of Desire, or tension, contained within the thought-cells with which it is associated. And the amount of activity expressed is determined by the amount of Desire, that is, by the degree of tension within the thought-cells with which it is associated. Instead, therefore, of considering Desire as something inimical to human welfare, as certain Oriental philosophies do, the teaching of modern psychology is that Desire is the most essential asset possessed by any living thing. Without it there is no activity. Such activity as is expressed, is the expression Desire; and what is done, whether beneficial or the reverse, is determined by the manner in which Desire has been Conditioned. Therefore, there is but one possible avenue by which man can attain morality or live a life which is better in any respect, and that is not through eliminating Desire, but through the proper Use, or Conditioning, of his Desires. Furthermore, the only manner in which, now or hereafter, man can markedly change his destiny in the direction of his choosing, is through appropriate modification and intensification of the desires of the stellar-cells and stellar structures in his astral body. That he is commonly unaware of their cravings—or the way these organizations in his unconscious mind feel in reference to certain situations—does not prevent them from acting, with what intelligence they possess, from their four-dimensional plane, to bring into his life those events which they are conditioned to attract. Those thought-cells and thought structures that feel happy, desire only those things which are harmonious. But those thought-cells and thought structures which feel mean and discontented, work equally hard to bring into the life discordant events. It is the function of a birth-chart to map the most energetic of such thought structures in the unconscious mind, as they existed at the time of the individual’s birth. Every event that comes into the life is attracted to it through the activities of the stellar-cells and stellar structures within the astral body. Such activities are determined by the Desires of these stellar-cells and stellar structures. Some pull in one direction and others pull in another direction. The Desires of those in one department of life may release energy, when stimulated by planetary vibrations, that brings fortunate events related to this department. Yet the Desires of those in another department of life may be such that when stimulated to unusual activity they attract the direst misfortune.

The only way, therefore, that an individual can escape certain misfortunes is to recondition the Desires of those thought-groups in his astral body such as are mapped in the birth-chart by inharmonious planets, so that they no longer will feel discordant and desire discordant expression; but instead will feel harmonious and desire harmonious expression. When they have become so Conditioned as to Desire harmony instead of discord, the character of the individual—that is, his astral organization—will be changed in that respect, and instead of having misfortune in that department of his life he will experience good fortune. The stellar-cells and stellar structures in that department of his life will desire harmony, and will work from their four-dimensional plane of vantage to attract harmony. To change to a more moral or spiritual type of living an individual must change, or Condition, the desires of which he becomes conscious so that their tensions find greater satisfaction in releases which make for such a higher life than in releases which permit the old type of living. The desires for living a finer existence must possess more energy than the desires for living more grossly. They must be powerful enough to overcome the coarser, or antisocial desires. And to change the fortune in other respects, so that better conditions will be attracted, an individual must change, or Condition, the desires of the stellar-cells and stellar structures within his four-dimensional form, so that their tensions will find greater satisfaction in releases which attract fortunate events than in releases which attract misfortune. So long as their discord is sufficient to cause them to desire inharmony, will they attract inharmony from without; and the only way such misfortune can be avoided is to change them sufficiently that their desire for harmony is stronger than their desire for discord. Whether to improve the quality of those external actions which form the conduct, or to improve the quality of events attracted into the life apparently independent of conduct, desires, which in either case are the basic qualities of the character, must be changed. The process of thus changing the stellar-cells and stellar structures so that the energy released by their desires will attract events more to the liking is considered in full detail in Course 9, Mental Alchemy, and also to some extent in Course 10, Natal Astrology.

Will Power is Directed Desire —When the energies of strong desires are persistently directed to a given purpose, from which they refuse to be deflected, we speak of it as an exercise of will power. Will power is nothing more nor less than persistently Directed Desire. If the will is to accomplish much, however, there must be something more than inflexibility of purpose. There must be energy available which can be directed to the accomplishment of that purpose. That is, there must be energetic desires. As the great French psychologist, Th. Ribot, in his monograph on “The Diseases of the Will” states: “An intense, stable, permitted passion is the very basis of all energetic wills.”

Speaking of such great men as Caesar, Michelangelo, and St. Vincent de Paul, Ribot continues: “Their fundamental element is a mighty, inextinguishable passion which enlists their ideals in its service.” The highest type of Will is thus exhibited when there is a single aim in life, toward which there is an intense and enduring passion that will permit of no distractions. Such is found in all great men, and is the force behind their greatness. For the most pronounced results the desires must have available energy, and must not be scattered. They must converge and coordinate to a single purpose. Such a convergence of desires to one end is present when the mind becomes dominated by some great and permanent passion. The one great passion enlists all minor desires in its service. As circumstances change, means are changed, minor desires are given play and bring about successive adaptations to environment, but ever they are subservient to the Dominant Desire of the life. The greatest problem confronting every human life is that of intensifying the desires and directing them into the most beneficial and effective channels. If the desires are weak, there is not sufficient energy to carry to completion any worthwhile project. But no matter how strong the desires may be, if they are divided, pulling in opposite directions, or pulling in directions away from worthy accomplishment, the life will fail to make the attainment it should. Let us, therefore, again briefly consider the source of desire, and then, with this source clearly understood, move on to a consideration of the methods to be employed in directing it to predetermined ends. Already it has been shown that desire was developed by the soul as the energy through which it moved toward or away from a condition in its environment. Those conditions it felt to be pleasurable it had a tendency to move toward, that it might gain their benefit. And the energy of this tendency, whether simple or more complex, was an ATTRACTIVE DESIRE. Those conditions the soul felt to be painful, it had a tendency to move away from, that it might escape destruction. And the energy of this tendency, whether simple or more complex, was a REPELLENT DESIRE. All the actions of life, including even the manner in which thought-elements combine in the stellar-cells of the astral body, and the way the stellar-cells unite in groups to form stellar structures, are CONDITIONED by pleasure or pain. That is, the energies of the thought organization of the astral body, as well as the movements of the physical organs and the actions of the body as a whole, are directed by the releases of energies which, while under tension we call desires. To the extent they are CONDITIONED by pleasure they cause action in one direction; and to the extent they are conditioned by pain they cause action in the opposite direction. PLEASURE is always ATTRACTIVE. PAIN is always REPELLENT.

We do the thing which at the moment is most pleasurable to us, or is at least less painful. It may be, however, that our objective mind registers only pain. Yet the very fact that we are urged on to a given act implies that within our unconscious mind there are elements that get more pleasure from this course of action than the amount of pain objectively recognized. When a patient goes under the operating knife, he may be conscious only of pain. Yet within his unconscious mind there is a mental group that gets more pleasure in the effort to save his life than the pain he experiences in the surgery. Every thought-cell, at the time it is built into the astral body stores up the pleasure or pain which was coincident. Every organization of such thought-cells contains the pleasure or pain coincident with its formation. Thus within the unconscious mind are a vast number of experiences, simple and complex, which have CONDITIONED energies which now persist as those tensions which we know as desires. Yet because strong simple sensations are those which the soul has had the longest experience recognizing, and which it developed specifically for the purpose of directing its conduct, these are the most powerful to build desires. To put it another way: the amount of Conditioning Energy a desire contains is proportional not merely to the duration of the feeling accompanying it, but also proportional to the intensity of the feeling. The general rule is that the farther we get from simple sensations the less intense the feeling experienced. Ribot voices the findings of experimental psychologists when he says: “We have seen that the more abstract ideas are, the weaker their motor tendencies.” In lesson No. 57 (Reason and Intuition) I have indicated that sensations fuse to become perceptions and that perceptions fuse to build conceptions. Abstract ideas, therefore, are the farthest of all removed from simple sensations. That is, the amount of feeling they contain is negligible. The number ten, for instance, is an abstract idea. Few people feel any enthusiasm, either for or against the number ten. It gives neither pleasure nor pain. It has, ordinarily, no tension associated with it in the astral body, such as we call desire. Now let us take the idea of loving all mankind. There have been many experiences with individual members of mankind which have given pleasure or pain. The images in our unconscious mind, however, embraced in the idea of mankind, are not all pleasurable. Some of our experiences with mankind have been distinctly painful. Mankind, therefore, as an idea, embraces some ATTRACTIVE DESIRES and some REPELLENT DESIRES. Yet love is essentially an Attractive Desire. You may act benevolently toward that which causes pain. Only to the extent the image releases desires which have been built by pleasure is love possible. It is folly to try to escape that law of nature which modern scientific psychology phrases: “Man is led by his feelings alone.”

Why shouldn’t he be led by his feelings? That is why feelings were evolved by his soul. When people try to act against their feelings they are attempting the impossible. What they should do instead, so that their actions may be controlled by wisdom instead of by blind impulse, is to properly train their feelings. When their feelings are properly conditioned their actions will take the proper course as a result of the operation of this natural law. General ideas, like that of loving all mankind, are too vague. They do not contain the proper sensory elements to give them motive power. Furthermore, where mankind is concerned, some of the images contained in the composite give rise to feelings the very reverse of love. Then, again, how often we see people who with intellectual honesty condemn a vice or passion, yet themselves are unable to renounce it! The difference between recognizing right and practicing it is so great as to have become proverbial. The mere intellectual conception lacks sufficiently in sensory elements to enable it to build strong desires. It is the function of Wisdom to decide the direction in which the life should move. And when that direction is recognized the next step should be to build desires for such movement which are strong enough to absorb the energy of other desires, or at least which are strong enough that they can override any opposing desires. When such desires become strong enough, the actions will inevitably be in the direction dictated by Wisdom. As all the desires which already persist in the thought organization of the astral body have been CONDITIONED by pleasure or pain it is obvious that the method to be employed in the conscious building of those desires decided upon is also to use pleasure and pain. Pain is repellent. A feeling of fear, for instance, may prevent the continuation of some action which had become habitual. But pain also adds discord to the stellar-cells and stellar structures which tends to attract future misfortune, so that its employment in the building of desires should be with utmost discretion. Pleasure, however, is attractive, and in addition tends to the organization of the stellar-cells of the astral body into harmonious, and fortune-attracting structures. In the building of desires it is the chief agent to be recommended. Through its judicial use, any possible course of conduct may be Conditioned to yield pleasure, and, therefore, to possess strong motor tendencies. As I have indicated, numbers are abstract ideas, pure and simple, and of themselves are not associated with desires. Yet, through ASSOCIATION with desires that have strong sensory elements, they may be made to possess intense motor tendencies. We all are acquainted with people, no doubt, who have a veritable passion for mathematics. If we follow the steps by which such a passion developed it will also reveal the general method of CONDITIONING by which a liking for anything can be cultivated.

The desire for conquest (Aggressive Urge) is one of the most primitive desires. When an organism was faced with an obstacle or opponent there was pain. To escape the pain it sought to overcome the obstacle or to vanquish the opponent. When it was successful in doing this it experienced a feeling of exaltation. In time the pleasurable feeling of exaltation in vanquishing opponents or obstacles developed to such an extent that difficulties that could be overcome were a source of pleasure. Both people and animals, even though injured in the encounter, may love to fight. It gives almost everyone a sense of satisfaction to be able to do something better than others do it. Directed thinking is painful. And the solution of a mathematical problem requires directed thinking. Yet if the youngster in school finds he can solve a problem that a fellow student cannot, and particularly if he is praised for his success, this gives him pleasure. In this case not only his Aggressive Urges find pleasure in conquest, but his Power Urges gain satisfaction; for he is made to feel superior to other students. Each new conquest in the realm of mathematics brings with it self-approbation, the increasing esteem of others, and a corresponding feeling of exaltation. And it is not long before the youth finds no recognizable pain in the working of mathematical problems. He becomes so Conditioned that he likes such work. And if he continues thus to Condition himself he may develop a veritable passion for what others regard as dry figures. Let us not suppose that Sir Isaac Newton had a spontaneous attachment to numbers. It is true that both Mercury and the Moon in his birth-chart were in close aspect to Mars, indicating natural mathematical ability. But his early life was such as to cause him to get pleasure from the exercise of this ability. Later the falling apple spontaneously attracted his attention and set up a train of Fantasy Thinking. He wondered why the apple did not fall up instead of down. This stimulated his desire for conquest. To accomplish this conquest it became necessary to develop higher mathematics. The solution of every problem gave him a glow of triumphant emotion. Each new conquest added its quota of pleasant feeling, increasing the power of the desire, until it became a veritable passion to conquer the whole universe through the application of mathematical methods. What made the life of Abraham Lincoln possible? Biographers tell us that early in life he had a great love followed by a great sorrow. He was intensely in love with Ann Rutledge and they were to be married. He was called away and before his return she died. He wept his heart out upon her grave and nearly died of grief. But after a period in which he was beside himself with anguish he succeeded in transferring this love from its special object to mankind as a whole. He never forgot his first love, and often, even in later life, revisited her grave. But in every human being he saw a resemblance to this earlier love, and because of the association, he could express that kindness, sympathy, affection and patient protection toward all that he first felt for the single object of his affection.

Properly Directing Desire —When Wisdom has decided upon a course of conduct, it is utmost folly to try to drive yourself to follow this course. You cannot make yourself love all mankind. You cannot make yourself love anyone. You cannot make yourself a moral person. If you are a moral person it is because you take pleasure in doing right or fear to do wrong. Instead of driving yourself to the decided course of action, the proper method is to set systematically to work to associate as many pleasurable feelings with this course of action as possible. Within yourself already have been built strong desires. These strong desires can be linked with the decided upon course of action in such a manner that their energy can be used in it. Every family of thought-elements can express either constructively or destructively, and it is not difficult to cultivate as much of a glow of pleasure out of its constructive use as out of its destructive application. That is, it is easy to divert a given desire into a channel which will enable its energies to express their essential quality in a constructive manner. And an appeal can be made to constructive expression of these desires which already have been strongly built into the astral body, in association with a decided upon course of action, so that their energy goes into the course of action, and lends pleasure to that course of action. If you have become accustomed to derive pleasure from the exercise of Intelligence, this Intelligence can be employed in the course of action. If you find pleasure in fighting, recognize this course of action as an opponent to be overcome. If you get your greatest pleasure from sex, associate the idea of the course of action as in some manner contributing to sex pleasure. Many a man has made a success of his life because he was in love with his wife and felt that his success would bring her pleasure. It may be that the Urge for Power is strong within you, or the Urge of Domestic felicity, or the Individualistic Urges, or the Urge for Safety, or the Urge for Utopian Conditions, or the Urge for Universal Welfare. But whatever it is that gives you great pleasure is a source of energy. It represents an organization in your astral form possessing powerful desire. And through keeping before the mind the method by which the course of action decided upon can be made to contribute in some way to the realization of this powerful desire, its energies can be diverted into the channel of the decided course of conduct.

Before the electric current is present to run our industries there first are drops of rain, then the trickling rivulets, and the rushing torrent. Before altruistic effort of value there must be sensations, simple desires, a dominant passion, and finally—as the energy of the torrent is transformed into electrical power—artifice, ASSOCIATION, must be employed to direct the whole current toward a more complex end. To permit the river to run its own wayward course is to waste its energy. To permit passion to expend itself in spontaneous gratification is to waste the vital essence of life. But to make it constructively available we must know how to use it. Merely to say, ‘I will to do good, I will to love mankind, I will to serve my fellowman, I will commit no sin," is about as effective as to say to the river, “I will that you shall run the industrial plants in yonder city.” There must be knowledge how the current can be transformed and directed, and this knowledge must be applied. And, if life is to yield high accomplishment, there must be knowledge how, by artifice, the primitive impulses may be diverted into a more useful work than sensual gratification. Furthermore, this knowledge must be put into practice. If I wish to love mankind I must learn to love some one or more persons—wife, husband, father, mother, child, friend, or acquaintance—fervently, so that when the generic thought of mankind rises into my consciousness it will have attached to it the lovable qualities of this familiar individual. I must scan every person I meet to find some admirable quality which I can love; and I must never permit the thought or image of any person’s repulsive qualities to remain an instant in my consciousness. Why are there man-haters and woman-haters? It is because in every such instance the hater has met with disappointment in some member of the opposite sex. The whole generic concept of man or woman, as the case may be, consists of a composite image of experiences with individuals. Each experience adds to the quality of the generic concept according to its intensity. When grief of sufficient intensity, caused by one member of the sex, is added to the generic concept, the whole concept becomes dominated by pain. Every person of the sex which caused the grief is associated in the mind so closely with this painful image, that, because the one man or woman who caused the pain is hated, this hatred is transferred to all. It will now be apparent that morality, as well as other desired characteristics, can be attained only through the cultivation of appropriate emotions. To annex some quality to the character, associate with it as many pleasurable sensations as possible. But do not dwell on the painful quality of that which is to be eliminated. To think of a characteristic feeds thought-energy into it. This is the real secret of the Biblical admonition, “Resist not evil, but overcome evil with good.”

As specific example, to cultivate truthfulness whenever the truth is told in spite of the temptation to falsify, as soon as opportunity presents, take time to gloat over the victory. Permit the feeling of pride to find full satisfaction. Think of those who are loved for their truthfulness. Think of how you will be admired if you continue truthful. Think as vividly as possible of as many pleasurable experiences as you have had in connection with truth telling. Feel intensely about the matter, and should the desire for falsehood enable it to gain the victory, put it aside as of no moment, and never permit the painful emotions—shame, remorse, despondency— to rise into consciousness. Consider this but a single blow struck by the adversary in life’s battle for character. A brave man cares nothing about one slight wound. Divert all the mental forces into feeling love for truth. It is the object to be gained at all cost, and one should not expect to win an important battle without some small loss. By developing pleasurable sensations and emotions in their construction, any traits of character can be formed, and these by virtue of the energy they release, automatically dispossess their opposites.

Why Repression is Not Morality

Chapter 5 Why Repression Is Not Morality MORALITY is a particular kind of conduct. And as all conduct is the product of energies released and directed by desires, morality must depend upon desires which have sufficient energy at their command to overcome all other desires which tend to release their energies in the direction of immorality. Any comprehensive knowledge of how morality can be attained, therefore, must reveal first, just what line of conduct is truly moral, and second, how desires can be established which have at their command energy enough to overcome opposition, and that release their energies in the direction of such moral conduct. Because desires and their energies, biologically speaking, are much older than morality, it seems better first to consider in some detail the ten families of desires present in every human being the energies of which, in various combinations, must enter into special channels of release if man attains to that which he calls morality; Then we can take up the practical details of diverting these energies into chosen channels; and reserve for another lesson a discussion of what those channels should be if they are to serve truly moral interests.

POWER URGES —The oldest of all desires is the desire to survive and to be something. It is the driving force behind every soul, which impels it to struggle on, ever striving, even though blindly, to fulfill the destiny mapped for it by its ego. This desire for significance is the most deep-seated of all, and laboratory experiments in psychology demonstrate that so long as life lasts the soul will not relinquish it. The soul will relinquish any other conception, even that of physical survival, or that of the survival of offspring, sooner than relinquish the belief that it has some importance in the scheme of things. That this belief is grounded in fact is set forth in Lesson No. 56 (Doctrine of Esoteric Psychology).

In connection with the development of morality, and in the handling of desires and their energies for other purposes, it is essential to remember that the soul never can be made to admit its own insignificance, and that of the thought-cells embraced in the dynamic stellar structures of the astral body where are stored those energies that constitute the various types of desires, those for significance are more powerful than any others. They have been in existence longer, and have had added to them the energy of more experiences. To enlist them in any given cause, therefore, is to acquire a powerful ally. The family of thought-elements that express as the desire for Significance is called Power family. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Power-elements is mapped in the birth-chart by the Sun.

The Three Hereditary Drives —Desires which are so strong that their energies cannot be repressed or held in check, but are sure to find an outlet through some channel, may appropriately be called Drives. And this Drive for Significance not only is the oldest and most powerful of all, but is the evolutionary source of all the thought-elements, just as it is held by some that the Sun is the parent of the various planets. It is, at least, the center about which they swing. And this is the strongest of the three hereditary Drives. The desire for Significance, as well as the electrical charges that comprise an atom of matter, expresses as a positive and a negative. Protons and electrons are the factors of which all elements of matter are composed; and Reproductive Desires and Nutritive Desires are the factors of which all the mental elements are composed. Significance can release the energies of its desire either in expressing outside of the form it occupies—as a Reproductive activity which is the positive expression—or in expressing inside the form it occupies—as a Nutritive activity, which is the negative expression. Because these two primitive trends, the one positive and the other negative, enter in different proportions into the composition of all the ten thought-elements—even being embraced within the parental Power Urges—they do not attain the dignity of being called mental elements. Rather they are mental protons and electrons. Yet next to the Power Urges which fathered them, they are the oldest mental factors, and the most deep-seated. Self Preservation in all its various aspects is an expression of the Nutritive Desire. And because it’s so deep-seated and powerful that it cannot be prevented from finding some outlet, having been added to constantly since the soul first commenced its cyclic journey, it may be considered as one of the three Hereditary Drives.

The other Hereditary Drive is that which in its various aspects is an expression of the Reproductive Desire. Only those forms of life exist on earth today whose reproductive desires have become strong enough to overcome all inhibitions and all obstacles. When the drive for self-preservation is weak the individual fails to survive and his strain dies out. When the drive for Race Preservation is weak the individual either fails to leave offspring, or if he does reproduce the strain, he so poorly provides for them that they perish. Thus since life on earth began there has been a constant weeding out of those forms of life that had nutritive desires so weak they failed in Self Preservation, and those that had reproductive desires so weak they failed to leave, and properly provide for, their progeny. In various combinations these two primitive mental factors, Nutritive Desires and Reproductive Desires have entered into the construction of and have built up all those more specialized mental factors which are termed elements. That is, just as there are chemical elements which combine to form the protoplasm of the physical body; so there are mental elements which combine to form the psychoplasm of which the stellar-cells and stellar structures of the astral body are composed. And these mental elements in turn are built of Nutritive and Reproductive Desires. Bearing in mind that each element of the ten Families contains not merely one of the simpler types of mental factors, but both Nutritive and Reproductive, although in different proportions, let us now consider briefly how such elements have been formed. But in so doing, because Nutritive Desire and Reproductive Desire are technical terms, it will probably make the matter clearer if instead of Nutritive Desire we speak of the drive for Self Preservation; and instead of Reproductive Desire we speak of the Drive for Race Preservation.

Domestic Elements —On the side of Self Preservation, if the form is to persist it must have sustenance. Nutrition is essential to the continued well being of the form. On the side of Race Preservation, a home for the offspring, food for them, and ministering to their various needs is essential. Through such experiences were formed and built into the astral body those mental elements called Domestic. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Domestic elements is mapped in the birth-chart by the Moon.

Intellectual Elements —Even the lowest form of life finds intelligence, of whatever degree it is able to manifest, an advantage to it in Self Preservation. Survival depends upon ready and adequate adaptation, and intelligence is the greatest aid to such adaptation. It is no less valuable in procuring a mate, and in insuring that the offspring shall be properly provided for. Race Preservation is more certain to those individuals that exercise

intelligence than to those that do not. It is through experiences in the exercise of intelligence, both to preserve the self and to preserve the race, that those mental elements were built into the astral body called Intellectual. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Intellectual elements is mapped in the birth-chart by the planet Mercury.

Social Elements —Creatures that band together often are more secure from their enemies than those that live solitary lives. Fish in the sea, birds of the air, antelope on the plains, and even many plants find close association an aid to Self Preservation. And it is the rule that Race Preservation requires the members of opposite sexes to mingle. Such experiences when they enter the astral form become those mental elements known as Social. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Social elements is mapped in the birth-chart by the planet Venus.

Aggressive Elements —All creatures are subject to attack and invasion. All creatures, likewise, are confronted by obstacles. Self Preservation is aided by the ability to repel invasion, to destroy the enemy, and to use initiative in the attack on obstacles. The ability to defeat an opponent in the struggle to secure a mate, the courage to battle for the welfare of the offspring, and the initiative to face difficulties for the sake of the progeny, all are aids to Race Preservation. It is through such experiences in combat, in construction and destruction, and in the courageous attack upon obstacles that those mental elements were built into the astral body called Aggressive. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Aggressive elements is mapped in the birth-chart by the planet Mars.

Religious Elements —The confidence of the members of a group that their wise and more experienced leaders will provide for emergencies, and that they need only have faith in that leadership, is a decided aid to Self Preservation; as is also the spirit of tolerance and good fellowship which prevents destructive strife from being a constant menace. And the confidence of the young that their parents will provide for their needs, and that the parents should be obeyed because they are benevolent and wise, is an aid to

Race Preservation. It is through experiences with such faith and such good fellowship, and the effort to seek the favor of others and of the ruling authority, that those mental elements were built into the astral body called Religious. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Religious elements is mapped in the birth-chart by the planet Jupiter.

Safety Elements —All life-forms are beset with dangers. The ability to escape from enemies, to avoid harmful conditions, and to provide for security is an essential if the individual is to survive. It thus is a necessary asset to Self Preservation. The young also need to be kept away from enemies and from destructive conditions. Providing security for the young is a necessary asset to Race Preservation. And it is through experiences which have sought the escape from danger and the attainment of security that those mental elements were built into the astral body called Safety. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Safety elements is mapped in the birth-chart by the planet Saturn.

Individualistic Elements —Conditions are in a state of constant flux. The old way of doing things may suffice for a while; but the ability to depart from the conservatism of the past, to do something that has not been done before, in time becomes an assistance to survival. This departure from the common methods of the race thus lends itself to Self Preservation. Not only is it valuable to invent better ways of doing things for the self, but the development of better ways of caring for the young, and better ways of handling conditions that affect their welfare assist in Race Preservation. It is through such experiences, in which the individual had departed from customary practices and had acted differently from the other members of his race that those mental elements were built into the astral body called Individualistic. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these individualistic elements is mapped in the birth-chart by the planet Uranus.

Utopian Elements —All creatures, in addition to their external life, also have experiences in which the unconscious mind is somewhat dominant. We cannot say that plants dream, although we are sure that dogs and some others of the higher animals do. But even the lower forms of life draw from their inner, astral experiences. Vague yearnings for better conditions for themselves and their race. The feeling that finer things such as they sense on the inner plane are possibilities of attainment. Such forerunners of that

which we call ideals assist Self Preservation through the instinctive search for more pleasant relationships. And they aid Race Preservation through the success, in some measure, of the individual in realizing these finer relationships, and leading others of his kind into similar realization. It is through such experiences, largely filtering through from the inner plane, in which there has been an effort to externalize the yearning for a higher kind of life that those mental elements were built into the astral body called Utopian. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Utopian elements is mapped in the birth-chart by the planet Neptune.

Universal Welfare Elements —Cooperation between the individuals of a species helps all to survive and thus assists Self Preservation. Through cooperative effort, in which specialization of parts and division of labor are possible, we gain the highest types of organizations. The human body is such an organization of cells and organs. A modern industrial plant attains mass production with possibilities of low costs and high wages through such cooperative effort. Social insects, such as ants and bees, are outstanding examples of this spirit of cooperation. And as that which gives advantages to all, helps the young as well as the adults, cooperation is an aid to Race Preservation. It is through experiences in which cooperation of some kind has been practiced that those mental elements were built into the astral body called Universal Welfare Urges. The dynamic stellar structure in the astral body the thought-cells of which are chiefly composed of these Universal Welfare elements is mapped in the birth-chart by the planet Pluto.

The LAW of ASSOCIATION Operates through Energy Relationships Established Between Mental Factors —As these various mental elements were built into the stellar-cells of the astral body, they were CONDITIONED by the pleasure or pain accompanying the experience which gave them origin. Their energies were under tensions which tended to release in certain channels and not in others. That is, each stellar-cell acquired in some degree, Conditioning Energy, such as commonly we call Desire.

Other experiences of a more complex nature, including mental experiences as well as those more directly derived from environment, ASSOCIATED certain stellar-cells into a thought-structure. This process was also accompanied by Feeling which gave to the organization so formed further conditioning Energy, or desire. The dynamic stellar structures in the astral body, such as are mapped in a birth-chart by the positions of the planets are the most highly charged of all with such Conditioning Energy. That is, they contain the most energy under high tension, and therefore indicate the most energetic desires within the individual’s astral form. The relations between various thought-cells and various groups of thought-cells are as numerous as the experiences of life itself. Where there is Resemblance between two experiences, no matter where individually they may have built mental elements or more complex structures into the astral body, that Resemblance when recognized—because Resemblance is the recognition of kinship in Feeling—is an energy relation between them. Things which are Contiguous either in time or space enter consciousness together—are likewise associated through an energy relationship, no matter how far removed from each other they may be in the astral body. When an act has been performed in a given way, the thought-cells and stellar structures have made that act possible through the release of the energies of their desires. Those stellar-cells and thought structures responsible for the act have been united in a particular way so that their energies have been released in a given sequence. This fact, that their energies have been thus released in a certain type of action ASSOCIATES them in this manner and permits the energies of their desires to find more ready release over the line thus established than through some other channel, the associations of which have not yet become established. Anything done once, through the principle of Contiguity, establishes definite energy relationships between the mental factors involved. And the more often it is done, the stronger becomes the energy relationship between these mental factors. All habits are formed through such energy relationships between the thought-cells, thought structures, and dynamic stellar structures of the astral body. At sometime in the past the thought-cells and stellar structures have learned how to handle the chemical elements that build up the physical form, they have learned how to construct the various glands and organs of the body, how to provide for secretion and assimilation, and all the other innumerable processes that are not directed by objective consciousness. These processes, like that of walking, were learned little by little, as the desire of the stellar-cells and thought structures found channels of expression that favored survival. Yet when any such channel—energy associations between thought-cells and thought structures that permitted their desires to express—was once established, it became the easiest conduit for such energy release, and the process became habitual.

Each organism is a collection of habit-systems, and the significant thing is that once the energies of desires have established a channel of release, because to break a new path is painful, they resist the effort to make them express through another avenue for which as yet they have no precedent. A noted biologist says: “If it were possible for a given period of time to compare in humanity, taken as a whole, the total number of acts produced by voluntary attention with the total number of those produced without it, the ratio would be nearly as zero to infinity.” What is character, upon which we so pride ourselves? It is the organization of the thought-cells and thought structures of our finer form which gives rise to our habitual mode of thought and expresses outwardly as our habitual actions. What is that which we so admire and call genius? It is habitual facility of execution. Do you think that difficult music could be played if the conscious volition must be directed to each little action? Certainly not. Each little movement is learned separately, and the thought-cells responsible for it thus associated with other thought-cells governing other movements, the whole forming a chain of desire-release set off by the proper stimulus. Once the chain of thought-cell association has been established no attention need be paid to such separate movements. The volition—directed desire—merely gives its attention to playing the whole piece, and thus serves to connect up the releases of the various desires in the thought organization of the astral body so that their energies can flow through their habitual channels of expression. Thus it is also with morality. Once we have determined what actions are moral and what immoral, it is but a matter of establishing habit-systems which release the energies of our desires in moral actions, each learned one at a time and separately, and gradually associated with the volitionally directed desire to be moral. The difficulty to be encountered in such a method is that so many channels of energy release have already been established that the desires find it vastly easier to express through these less civilized channels than through those which wisdom teaches are more advantageous. Within our astral bodies are tendencies built into it in forms of life lower than the human. Those that actuate the spider, the monkey, the tiger and the snake all are there. But gradually the desires which actuated these creatures have been taught to release their energies in more acceptable ways. When food is in sight the more primitive desire is to grab it. Yet civilization says it may be procured only in certain ways. If it belongs to another, civilized desires require that it be purchased, or in some manner obtained only with the other person’s consent. This does not mean that the energy of the desire to grab food is no longer present, merely that it has been Conditioned to flow through a different channel of release.

In fact, life advances, step by step, through finding better channels of release for its energies than those which previously were habitual. There is a vast difference, however, between diverting energy into a new channel of flow, that is, into a new chain of associations, and in repressing it. What happens to the rivulet flowing down the mountain side if the attempt be made to repress its flow? Like the gross and sensual desires that persist within the astral form of every man as a heritage from his animal past, the rivulet is there and cannot be obliterated. It cannot be made to run back up the mountain. Nor can the primitive desires of man be made to flow back to their source. The most that can be accomplished in either case is to dam up the stream. But when so dammed up it inevitably rises until at last it breaks the dam or spills over the top. The old Mississippi steamboat captains, during a race, used to hang a monkey-wrench on the safety valve. This worked very well for a short time. But if they thus kept the valve closed too long, the engine blew up. Many a fine steamboat found a river grave because its captain failed properly to estimate the pressure the engine could stand. And most of the ills which neurologists and psychoanalysts treat likewise have risen from the efforts of people not to find some more acceptable release for the desire tensions within their astral bodies, but to completely block such energies from finding egress. Any desire which acquires sufficient energy is in a position to defy efforts at blocking its expression. Certain experiences in human life may so charge a group of thought-cells with the Conditioned energy of emotion, that they gain such power. But the three Hereditary Drives have acquired that power through the energy added to them before birth. No one can prevent the Desire for Significance, the Desire for Self Preservation and the Desire for Reproduction, from releasing their energies. When their energies are confined over a period of time, and they find no other avenue of release, they perform as did the steam in the old river boats, they wreck the whole concern. These old steamboats when the monkey wrench was hung on the safety valve did not always blow up. Sometimes seams gradually opened so that the steam found a devious outlet before the pressure became too great. And likewise the pressure of repressed desires, not finding other outlet, may seep into expression through neurosis, psychic instability, and peculiar quirks of character. Let us here take for granted, that which there is a vast clinical data to prove, that no one ever successfully prevents the energies of the three Hereditary Drives from finding expression. But this does not mean that these desires do, or should find expression through channels which are primitive or immoral, although it is true that all three are based on animal impulses which expressed in the animal way are socially unacceptable.

The Drive for Significance, on the plane of the animal soul has no regard for the rights and feelings of others, and cares not what it destroys so long as it gains in selfish power. Rule or ruin is its natural outlet. Yet on the plane of the divine soul it finds complete satisfaction in the feeling of importance attained whenever it contributes to the welfare of others. Significance in the realm of man is measured, each according to his own standards, in terms of human relationship. The Drive for Self Preservation, on the plane of the animal soul has no consideration for the rights and feelings of others. A dog or a cat, having more than it can eat, nevertheless, will guard the excess Food so that no other animal, no matter if it is famishing, can secure it. And if it is strong enough, it will drive other creatures from food which they have secured and need, and which is of no benefit to it. Yet on the plane of the divine soul the same impulse can, and does, find satisfactory expression in providing for the welfare, here and hereafter, of others. In a society where all are taken care of and which is progressing to higher states, its own security and opportunity is greater, and the effort to be helpful to others builds into its finer form those thought-vibrations which insure its progress in realms of the future. The Drive for Race Preservation, on the plane of the animal soul tends to the baser expressions of the sexual impulse, in which lust is dominant, promiscuity is the rule, and there is no thought of tenderness or the well being of the sexual object. Yet creative expression of all kinds, such as art, literature, drama, invention, engineering, and other constructive effort, is an expression of the Reproductive Desire, which is the chief avenue of egress for the Race Preservation Drive. On the plane of the divine soul, therefore we find that this impulse gives rise to tenderness, to fine affection, to exalted love, and finds adequate satisfaction in creative activities which have for their object the delight of the loved one and the welfare of the race. There may be other desires that, through special circumstances, have become endowed with enough energy that they can not be prevented finding a characteristic outlet; but the energies of these three Hereditary Drives always are sufficiently strong that they markedly express in spite of any attempt to hang a monkey wrench on the safety valve.

Repression —Civilization has developed certain standards of conduct which it imposes on all its membership. From infancy the child is taught, and comes to believe, that whenever it departs from these conventional standards, and to the extent it so departs, it becomes an inferior being. The esteem of others, and the esteem of itself, depend upon its following the line of conduct which it has been taught to believe is the only moral one. And as it gains Significance only through self esteem, which usually in turn is largely dependent upon and measured by the esteem of those by whom it is surrounded, and as this desire to express Significance is the strongest of all Drives, powerful desires are built up to follow the conventional standards.

Because he believes that certain actions denote an inferior being, and because his Drive for Significance does not permit him to become such an inferior being, he builds up desires which are powerful enough to prevent these actions. Commonly the individual finds considerable opportunity to express the desire for Significance in the field of such accomplishment as is acceptable to conventional standards. Commonly also he finds opportunity to express the Drive for Self Preservation through working for a living, or in other ways providing for financial demands. But in the matter of the expression of the Reproductive Desires—Race Preservation—the teachings from his childhood often have built desires of a kind that oppose themselves to all expression. His religion and his associates have led him to believe that sexual impulse is prompted by the devil, or at least is a sign of degeneration. So much emphasis has been placed by society upon sex that when the newspapers announce that some person has been guilty of immorality or that a moral charge has been brought against someone, it is always accepted that it has to do with sex. A stranger on our planet, reading the papers, might conclude that murder, arson, theft, and burglary were not considered particularly immoral, but were minor offenses compared to sexual misconduct. Thus many individuals are raised in an atmosphere which adds so much energy to those thought-cells that oppose their desires to the Reproductive Desires, that these conventionally conditioned thought-cells are able to prevent the energy of the Reproductive Desires being recognized by the objective mind. The individual convinces himself that he has no such base impulses. He has no thought of sex, because he is a superior being, and all sex impulses are nasty. Other people may have such gross desires, but not so superior and moral a person as himself. When a powerful desire is thus opposed by a contrary powerful desire to the extent that its recognizable expression is completely blocked, it is said to be repressed. Other desires—particularly the desire for Significance—can be, and often are, thus blocked, and exist in a state of repression. But the most common one to be repressed, and therefore the one that gives the psychiatrists the most work, is the Reproductive Desire, because it commonly finds more opposition to its expression.

Repression, however, does not prevent the energy from finding escape. The person has merely built other desires which hypnotize him into the belief that the repressed desires have no existence. They cannot find expression through the avenues of their original tendency because the censorship desires—those stronger desires opposing them—are too powerful to overcome. But after they are held back until they accumulate sufficient energy they do one of two things, they either find seams in the boiler through which their energy escapes, without being recognized by the censor, or they blow up the ship.

Psychoanalysis was developed to discover these repressed desires, and to release their energies through less destructive channels. All the various kinds of neurotic complaints which are relieved by psychoanalysis are expressions of repressed desires which finding no normal or constructive outlet, dodge the censorship desires, and express themselves under symbolic disguise. This being widely recognized through the investigations of Freud, Jung, Adler and their host of followers, and proved by a whole library of clinical data, let us next consider the three methods by which the energy of such powerful desires can be released.

Three Methods of Desire-Energy Release —First, of course, the energy of a desire when not too strongly opposed by other desires, finds expression through carrying into action that which the tension craves for satisfaction. Second; when the desire energy is repressed it always finds some substitute channel of expression. What it is not permitted to do in one direction it COMPENSATES for by finding a subterfuge outlet in which its activities are permitted. Because such COMPENSATION activities are unrecognized as to their source by the objective mind, they are not controlled by it. Hence, more often than not, they are highly inimical to the welfare of the individual, and at times even dangerous to society. Third; although this can be done only when the barriers of repression have been sufficiently removed that the desire can be recognized, such powerful desires can be associated with activities that are socially acceptable and through them find an outlet for their energies that completely satisfies them, and at the same time makes them an asset to the individual and to the race.

Sublimation —When more gross or primitive desires are led through the process of CONDITIONING into channels of expression that are higher and more spiritual they are said to be SUBLIMATED. Most truly great men have succeeded in sublimating their most insistent desires. A single example will indicate what is meant: Michelangelo never married, yet his name marks the pages of history as a man of almost super-human talent and energy, both of which were devoted to a high accomplishment. He records in his own words how he Sublimated his great passion for the one woman of his choice into energies that were expressed by him in his works of art:

“As a stone, when an intaglio is cut upon it, becomes more precious than in its natural state, so am I of greater worth since your image has been graven on my heart. When a sculptor would give shape to an idea, he makes a mold of it in some base material, such as clay or wax; then he puts it into marble and secures its immortality. So, I, born but the model of my future self, have been reformed and made by you, O, lofty and noble lady, into a more perfect expression.” Censorship of desires is never successful as psychoanalysis, and the Prohibition Law which developed the worst crime wave in history, amply prove. And the evasions practiced to express usually lead to actions which are detrimental. Instead of repressing desires, therefore, the wise course is to carry out an intelligent process of CONDITIONING. Its aim should not be to prevent the expression of whatever strong desires have been built into the thought structure of the astral body, but to permit them to express fully through some acceptable and beneficial channel. Dr. Frank Crane, writing many years ago, gave a hint of this process in these words: “Peace and poise with sex instinct, are not to be attained by lawless indulgence; human nature shrinks from this; the angel within us cannot endure it; the bogs of sensuality are no dwelling place for so imperial a creature as the soul. Neither is the solution to be found in the utter denial and eradication of desire, as various cults have vainly fancied. That way madness lies, and outraged human nature wrecks the baffled spirit by perversion. In trying to kill the beast the spirit becomes worse than beastly. “It was Dante and the Troubadours who found the secret the Church Fathers missed. Not by suppressing, but by idealizing the passions, can they be made wholesome. Dante’s ‘Vita Nuova,’ is a sort of Fifth Gospel. It also points the way to redemption. For it shows how the lust of the flesh may be transmuted in the alembic of the imagination into the most ennobling spiritual impulse. The material craving awakened in him by the little girl Beatrice is made to guide his striving spirit through hell and purgatory, and to expand at last into that glow that dyes the garments of the cherubim and colors the white radiance of ‘the rose of heaven’ with a human warmth.” From this it should not be inferred, however, that the desire for sex is either immoral or degrading. Had it not been for sex you and I and all other creatures on the earth had been prevented from experiencing physical life. The desire for sex expression, like the desire for significance and the desire for security, is normal to every healthy person. Only those physically so deficient in a glandular secretion that is an absolute necessity for any measure of success in life have never experienced sexual desire.

It must be reserved for Lesson No. 62 (How to Apply Suggestion) to indicate the direction of true morality; but enough already has been said to indicate that it cannot be found through repression; if for no other reason because repression is never successful. The energies thus blockaded by the Civilized desires always escape by devious paths which lead to disease and inefficiency. Instead of repression, not only the energies of the three Hereditary Drives, but those of as many stellar-cells, dynamic structures and other desires as possible should be CONDITIONED, through proper association, to flow, and find harmonious expression through, those channels which have been decided upon as most truly moral. As it is impossible to direct a flow of energy of which one is unaware into any channel, the first thing to be done is to recognize all the desires for exactly what they are. Instead of being ashamed of them, even if they are primitive, be glad they are there, because they alone afford the energy necessary to accomplishment. Yet recognize their primitive conditions and that their energies can be diverted into truly spiritual expression. Whatever these desires may be, consider them in the light of their biological past. Then set about to CONDITION them so that their energies will find satisfactory expression through moral lines of conduct. Pleasure attracts, and pain repels. Yet wherever possible, it is better to use pleasure. In such Conditioning bear in mind that the energy of each Hereditary Drive, and the energy of each stellar structure, and the energy of each stellar-cell can be made to express only in terms of its own essential nature. Yet that essential nature can find satisfaction through a wide variety both of destructive and constructive activities. Thus it is that the creative energy must always find expression through destruction or construction. The drive for significance must find expression through the channels that in some manner contribute to the feeling of importance. And the drive for self-preservation must gain satisfaction through activities that can be associated with security. Recognizing each desire for exactly what it is, and when finding for it a more acceptable channel by which its own essential nature can express, tends to avoid conflicts between the different sets of desires. Through discrimination, the desire is not held back, but is given satisfaction of a nature that is not opposed by other desire groups. One group is not set against another group, no more so than when a child becomes a woman and has children of her own she needs still to play with dolls to find satisfaction for her maternal impulses. Discrimination reconciles the old habit of playing with dolls to finding a higher pleasure in looking after her real children. Then when the more suitable outlet for the energies of a desire has been chosen, the next thing is systematically to CONDITION the desire to find greater satisfaction through this expression than through the old one. This is accomplished by associating with the new method of expression as many and as strong pleasures as possible.

Practice in Sublimation —Although there are other desires needing sublimation, because this one is subject to so much emphasis in current literature, as an example of the method let us consider too insistent sexual desires. Obviously, because of their essential nature, they can find satisfaction only through creative activities. When some morally acceptable creative activity which is suitable to the abilities and temperament has been selected into which to sublimate the sexual energies, the next thing is repeatedly to think of as many pleasurable things as possible in connection with this activity. Whenever the sexual desires begin to intrude, turn to this expression and through tying to it as many pleasures as possible, build it up until it is more pleasurable than would be the primitive and more gross expression. Think of it not only as a more highly gratifying expression than gross indulgence could ever be, but also recognize it as a higher, more spiritualized expression of the reproductive urge. Get all the thrill possible out of this higher creative activity, and dwell at length on how it adds to the feeling of significance (Power Urges); how better it enables you to provide for the weak and helpless (Domestic Urges); what a fine thing it is to use so much intelligence (Intellectual Urges); how it conduces to peace and harmony (Social Urges); how exhilarating to thus gain the victory (Aggressive Urges); how noble thus to do something beneficial to aid God’s Great Plan (Religious Urges); how satisfying is the greater sense of security (Safety Urges); how interesting thus to devise new methods of expression (Individualistic Urges); how fine it is to possess such high ideals (Utopian Urges); and how much better thus to cooperate in the progress of the race (Universal Welfare Urges). In some manner tie in as pleasantly as possible the thought and the practice of the new expression with the desires of each dynamic stellar structure in the astral body, and with as many other desires as can be recognized. And this process of sublimating any gross desire is identical in method with that just outlined. To SUBLIMATE any of them find a more acceptable channel that will permit the essential nature of the desire to express. Then guide its energies into this channel through associating the desire with this expression, and with the pleasant realization of as many other desires as possible.

How to Rule the Stars

Chapter 6 How to Rule the Stars WHEN we understand the kind of influence exerted by the stars, and what steps to take in character-building to enable us to respond in the desired manner to the astral environment created by their positions, it remains only to act upon this knowledge to rule our stars. To a great extent we rule the wind and rain, the heat and cold; and even lightning does not possess the terror once it had. This does not mean that we have succeeded in preventing wind storms; but have devised means to utilize the moving air to drive our mills and propel our ships, and have erected shelters that usually protect us from its harm. It does not mean that the summer sun will not burn the exposed skin, nor that we have prevented sultriness in the out-of-doors. But we have devised clothing to cover our skin, and air-conditioning to provide for indoor comfort. Rain is utilized to grow our crops, artificial heat protects from cold. We do not prevent the various forces of nature, whether they be ocean currents, flowing streams, glaciating ice, or the ionizing cosmic ray, from acting. But through our knowledge we are learning to adapt ourselves rather successfully to these and other environmental forces. Nor can we prevent the planets from radiating the energies they most certainly do. But we can learn what those energies are and how they influence human life; and then take proper steps to utilize them so that they will work, not against us, but in a direction that will be to our advantage. The planets each broadcast an energy of a special type, but they are neither responsible for the character with which the individual is born nor for the events which later enter his life. He comes into human existence at the time they accurately map the dynamic thought-structures in his astral body, which are the outstanding factors of his character, in obedience to the line of least resistance. As it is easier for a chip to float down stream instead of up, so is it easier for him then to be born than at any other time. Nor are the progressed planets responsible for the events that come to him as life continues. It is true that they determine in great measure the astral environment at a given time; but how that invisible environment affects him is not determined thus, but by his reactions to it.

Two things are involved in every condition and event of the individual’s life: the organization of thought-cells within his astral form which constitutes his soul, or character, and the environment to which that character reacts. Even though the environment remains the same, if the thought organization is changed, that which happens will be different. Change the thought structure of the astral body, and progressed aspects that otherwise had indicated misfortunes can be made to divert their energies into channels that will attract good fortune. As once destructive winds are made to drive his ships, and uncomfortable rains to grow his crops, so also with the understanding modern occult science gives can man make once fear-begetting aspects work for him. In the previous lesson we have considered that the urges of thought-cells, stellar structures, and other organizations within the astral form determine the actions, and how, once discrimination selects the direction in which the desire-energies should express, those energies can be diverted into the designated activities. But many of the events that come into the life cannot be traced to our physical actions. They seem to be due to actions of others, and to conditions in the physical environment over which we have no control. If lightning strikes our house and kills a child, if an unexpected freeze destroys the crop, if a war breaks out and we must serve at the front, if another car crashes into the one we drive, if sickness comes into the family, if a bank failure takes our money and any one of a score of other events that do come into people’s lives should happen, we are apt to feel that no exercise of intelligence on our part could have made things different. Granting that many things happen which are beyond our control, such as wars and earthquakes; yet how our lives are affected by such events is not due to chance. The way we are affected by such events and the other events which come into our lives, such as our money being in a bank that fails, accidents, sickness in the family, unasked for opportunities—all are determined, not by chance, but by the inner plane activities of the thought-cells and thought-structures of our astral form. That which we are inclined to attribute to chance is never such; but always the working of a hidden law. And the law which governs the events and circumstances that enter every life is that which relates to the release of desire-energy on the inner plane. Each thought-cell has within it energy under tension, and each thought organization within the unconscious mind has still other energy stored and under tension. These energies strain for release. And when they gain enough additional energy, through more thought or planetary vibration, they spill over into unusual action. Nor is such action confined to the physical plane. It works in an equally potent fashion from the inner plane to attract into the life those conditions which are the objects of the desires of these thought organizations. In the proper place it will be indicated that true morality is conduct beneficial to the race. But the benefit an individual can render others is not determined merely by his physical actions. Often it is determined to even a greater extent by the events that are attracted into his life through the inner plane activities of the thought-cells in his astral body. If they cause him accidentally to kill some valuable person in an

automobile collision, he has detracted from his usefulness to society. If they cause him illness, he has decreased his efficiency to contribute to the universal welfare. But if they attract to him those conditions and opportunities which enable him to avoid disaster and to live to his maximum usefulness, they have conduced more in the direction of true morality than would be the mere following of any physical line of conduct, however worthy the motive, that ended, because of unforeseen circumstances, in frustration. To be of greatest benefit to society, as well as most to benefit himself, and thus to live the highest type of moral life, the individual must not merely Sublimate the grosser desires until they flow into channels of physical action of noble purpose, but he must also RECONDITION, those thought-cells and stellar organizations within his astral body that tend to attract misfortune into his life, so that instead, they will work with equal energy from the inner plane to attract into his life those events which most conduce to spirituality, happiness and true success. That is, real Morality demands actions on the physical plane that are in the direction of Universal Welfare; and other actions by the thought-cells and stellar organizations which take place on the inner plane. Because the activities of cells and groups of cells within the unconscious mind usually do not rise into the region of objective consciousness, the individual commonly is unaware of the forces at work to attract obstacles, separations, friction, and even calamity into his life. In lesson No. 60 (Why Repression is Not Morality), it was indicated how the urges that clamor for expression in physical activities can be utilized by diverting their energies into predetermined channels. This, however, is less than half the problem presented by morality. The other, and larger part, relates to the diverting of the energies which express in inner plane activities, so that they shall contribute also to the more effective life. And it is this that we shall now consider. The first conception that must be clearly grasped is, as explained more fully in lesson No. 56 (Doctrine of Esoteric Psychology), that human birth is merely one cross-section of the soul’s journey through time. It has existed before, and it will exist after, human incarnation. And the character with which it is born into human life is the result of all the experiences it has had up to that time; the organization of these experiences as thought-cells and stellar structures in reality constituting the soul, unconscious mind, or character as it exists at that particular moment. The birth-chart maps the more important factors of the character, and their chief relations to each other, as they have been formed up to the moment of birth. It does not map the characteristics that are added to the soul, or unconscious mind, after the time of birth. Yet it is the characteristics of the soul at the time, and not its characteristics at birth, that at a given period determine what events will then be attracted.

Thus what is attracted into the life in the way of circumstances and events is the result of the inner-plane activities of the thought-cells of the astral body. What these activities are is determined by the desires they possess, just as the activities of observed behavior are due to the release of desire energies on the outer plane. What these desires are, and the manner in which they release their energies are determined by the manner they have been CONDITIONED in the past. Therefore if we are to get these desire energies of the stellar-cells and stellar structures to flow into more acceptable inner plane channels of expression, and thus attract a better fortune, we must RECONDITION them.

Importance of Events Can Be Increased by Giving the Thought-Cells More Energy —There is a direct relationship between energy and work, and this relationship is as true on the inner plane as on the physical. No matter how effectively it is directed one can do only so much work with a twenty-horsepower engine. And no matter how effectively it is directed, events of only so much importance can be attracted by thought organizations working from the inner plane that have a limited supply of energy. The birth-chart indicates rather closely, by the positions and aspects of the planets—the number of astrodynes they possess—the amount of energy at birth in the thought-cells in each compartment of the astral body, and therefore available to attract events relating to that department into the life. But it should be remembered that the birth-chart shows only the desire energy relative to that department as it existed at birth. That desire energy was built into the astral body gradually through states of consciousness associated with the things having to do with the department. And there is no reason to suppose that the thought-building process stopped at birth. In other words, if sufficient thought and effort is devoted to it, by building new thought-cells and re-organizing old thought-cells in the compartment of the astral body relating to some department of life, in spite of anything the birth-chart shows, enough energy can be added to the thought-organization there that it will work from the inner plane and attract important events concerning this department. The general rule, supported by comprehensive statistical studies, is that the more energy—astrodyne’s—possessed by the thought-organization associated with a given phase of life the more important, either favorable or unfavorable, the events relating to it become. If, therefore, it is considered to be in the direction of a more effective life to attract events that are of greater consequence relative to any

department, the thing to do is to work as energetically as possible to build experiences relating to it into the finer body. Not only work with the things of the department, but think and feel often and strongly concerning them. After all, what your birth-chart now indicates has all at some time thus been built into the astral body, and the process is as open for use now as it was before human birth. Planets prominent in a birth-chart indicate thought organizations in the astral form possessing much energy. But the volume of energy thus available is mapped in terms relative to the total energy of the astral form rather than in terms that can be measured on some standard scale applied to all individuals. A horse or a cow may have the same birth-chart as a man, but not be able to do the things the man can do. An Eskimo may have practically the same birth-chart as the editor of New York’s leading newspaper, yet never be able to read or write. Among his people, where the level of his evolutionary ascent placed him, he may be the chief disseminator of news. Relative to the other thought-energies in his astral form those signifying ability to acquire and impart information of current interest are as prominent as those in the astral form of the editor. But compared to those of the editor they have little power. Thus it is that from a birth-chart it is much easier to determine the special types of ability possessed by an individual than to determine how far he will go in the development and application of the indicated qualities. But whatever he does thus possess in the way of energies mapped in his birth-chart, he has the power immensely to increase by intelligently directed effort.

More Fortunate Events Can Be Attracted by Conditioning the Thought-Cells to Desire More Harmonious Expression —What the stellar-cells and thought structures of the astral body attract into the life with such energy as they possess is determined by the way they are conditioned. This applies not only to those with which the individual was born, but also to all that have been added by subsequent experiences. The thought-elements enter into discordant psychoplasmic compounds when they are conditioned by feelings of distress, and into harmonious psychoplasmic compounds when they are conditioned by feelings of pleasure. The aspects in the birth-chart reveal not merely the relationships existing between the different departments of the life, but also what type of compounds exist at birth in the stellar-cells having to do with each department of life.

Stellar-cells and structures that have been conditioned by pain, when they release desire energy, use their psychokinetic power to attract into the life similar pain. A physical habit that is once firmly established, no matter how detrimental it is, because paths of association have been formed, tends to follow this line of least resistance. So also a discordant thought-compound in the astral body that has become ASSOCIATED with a certain kind of pain, no matter what the effect upon the organism as a whole, it finds it easier to release its desire-energy through pain-begetting channels. That is its habitual mode of expression. If, therefore, the individual expects to attract to himself events that are more fortunate than those indicated by the aspects in his birth-chart, he must change the CONDITIONING of the thought-compounds in his astral body which those birth-chart aspects merely map. To the extent he can do this will more fortunate events come to him. Again it should be pointed out that the birth-chart indicates the manner in which the thought-cells and organizations were conditioned at the time of birth. It does not indicate that their energies must remain conditioned in that particular way. In fact, even as the primitive desires characteristic of the snake, the scorpion, the badger and the fox, existing in the human astral form as derived from prehuman experiences, are usually reconditioned during infancy into socially acceptable channels of expression; so should those who would live more fortunate lives set about to recondition the misfortune-attracting thought organizations of their astral forms so that they will work no longer to attract disadvantages, but will as energetically strive to bring into the life advantageous conditions. Yet as we found in lesson No. 60 (Why Repression is Not Morality), in the case of repressed desires, before energies can be reconditioned so that they will manifest through other channels they must first be recognized. And it is a function of the birth-chart to point out in no uncertain manner the thought-compounds in the astral body which attract each type of difficulty. A discordant aspect indicates at each of its planetary terminals where a dynamic stellar structure has been built of thought-cells whose elements have entered into a disagreeable compound. And the thought-cells in the compartments ruled by these two planets partake also of this disagreeable quality. They have been conditioned by pain. Consequently when the two departments of the life connected by the aspect are present in the thoughts, there is either consciously or unconsciously, and often both, a feeling of dissatisfaction and annoyance. Harmonious thinking and feeling about the things thus mapped by discordant planets in the birth-chart rearranges the thought-elements in the stellar-cells related to these things. And as an aspect really maps a line across the astral body of such a length as to pick up, radio fashion, the quality of energy indicated, such a reconditioning, when successful, dissolves the old stellar aerial and forms a new one which is able to pick up planetary energy that is free from static.

That is, an aspect in the birth-chart not only indicates whether, and to what extent, the thought-compounds at its terminals are harmonious or discordant, but it actually maps a line of astral substance which performs the function of picking up such planetary energies as are indicated by its terminals, and picking them up in harmonies or badly loaded with static. Work always consumes energy, and it is this planetary energy largely which is consumed in the psychokinetic work performed from the inner plane by the thought-cells in attracting events into the life. What they attract depends on how they have been conditioned, and how that feeling is modified by the new energy reaching them through the thus formed receiving set. The planets in the sky form good aspects and bad aspects at closely spaced intervals. It is not, except as these affect world conditions, the aspects of the planets in the sky that form from day to day and from month to month that give the thought-cells in our astral bodies the kind of energy they express in attracting events. Mars energy, Saturn energy, Jupiter energy, and all the other planetary energies are being broadcast from their respective stations constantly, even though at times somewhat stronger than at other times. It is not the energy being broadcast that affects us, it is the type of energy picked up by our own receiving sets—which are mapped by the birth-chart places and progressed positions of the planets—and thus added directly to the thought-cells at their terminals in the astral body. Those receiving sets—mapped by the positions of the planets in the birth-chart and by progressions— that have well defined and strong aerials, pick up in volume the energy to which they are tuned. The length of the aerial, or line across the astral body mapped by an aspect, determines both the volume of energy picked up and whether it delivers it as a harmonious vibration to the thought-cells at its two terminals, or delivers it so loaded with discordant static that it gives them acute distress. As with the ordinary radio set, it is not the programs that are being broadcast at any given time that affects us pleasantly or unpleasantly. It is the particular program of the many coming over the air which we tune in on. And the stellar aerials extending across the astral body of an individual, such as are mapped by aspects, determine the programs of planetary energy picked up and added to the stellar-cells of the astral body. No matter how badly the planets are aspected on a given day, unless we have stellar aerials that are tuned discordantly, and thus to the programs of these discordant planets, no discordant energy from them can reach us.

Conversion Conditions the Thought-Cells to Work Energetically to Attract Only Favorable Events —These lines through the astral body, such as the birth-chart and progressed aspects map, are not due to planetary positions, they are due to the ASSOCIATIONS between different groups of thought-organizations within the astral body. Such associations are not merely energy relations between groups, but these energy relations have caused the mental elements at each terminal to enter into a type of compound characteristic of the association. The aspect thus points infallibly to the type of compound in the stellar-cells, unless something special since birth has been done to change it. As the line across the astral body mapped by an aspect is not due to planetary positions but to thought-cell composition and thought-cell organization, if the thought composition of the stellar-cells is changed, and a different organization effected, the line across the astral body which is the outgrowth of the original compounds and relationships also will be changed. Through rearranging, the thought-elements in a compound such as is mapped by a square aspect between planets, can thus be transformed into a luck compound such as is mapped by a trine aspect between planets. The same thought-elements are present in each of such compounds in about the same proportion. But they have been CONDITIONED at the time of the formation of the obstacle compound so that they have arranged themselves in a manner to express a type of desire which works energetically to attract obstacles into the life. When they are RECONDITIONED, through giving the thought-cells at either terminal of the aerial harmonious associations of greater volume and intensity of energy than was given to them discordantly in their building, the thought-elements become rearranged in the thought-cells, and the old line across the astral body is dissolved. In its stead there is gradually built as an outgrowth of the new compound, another line, not mapped in the birth-chart, but which acts quite as effectively in its capacity as an aerial to pick up planetary energy as the old one did. This new, deliberately built, stellar aerial picks up the energies broadcast from the same two planets that the old one did. But it picks them up only in harmonious vibratory rates, such as when delivered to the thought-cells at the terminals intensifies their desires to work from their inner plane to attract fortunate events into the life. That is, it gives them the additional energy they need, and in the harmony they require, to enable them to perform on the astral plane work of the character they represent which is beneficial to the individual.

Such rearranging of the thought-elements within the stellar-cells, and rearranging the stellar-cells within their stellar structures, without adding in any appreciable amounts thought-elements of a different family to the compounds and structures, is called CONVERSION. Only the general principle of Conversion here can be set forth, as the process is considered with full detail in Mental Alchemy (Course 9). But it should be brought to the attention, in connection with its processes, that no new principle is involved.

Conversion Is Merely Reconditioning the Desires of the Thought-Cells —In sublimating the grosser desires of which the individual may be somewhat conscious, they are Conditioned through the use of Pleasurable Associations, not so that their energies will fail to express, but so their energies will be led into channels of expression that are favorable to the individual and the race. And in CONVERSION, a similarly sound psychological technique is employed, not to prevent the expression of the urges of the thought-cells and thought-organizations of the astral body, but to Condition them through the use of Pleasurable Associations, so that their energies will be led into channels of expression that are favorable to the individual and the race. The only difference in the process is that in Conversion we deal with desires that express on the inner plane. The rearrangement of the thought-elements and stellar structures, and the stellar aerial which grows as a result, are effects of the Conditioning process, and indicate the new energy relationships established. In other words, any condition within the astral body shown in the horoscope of any individual in the world, either in the birth-chart or by progression could be built into any other person’s astral body if enough thought-energy could be acquired. It is true that physical life is too short, with the thought-energy most people have, to build into the astral body those thought-cells and organizations that express as genius or that attract world recognized power. But to the extent they do build into themselves the same thought-cells and thought-cell relationships possessed by genius or men of world-wide power, they also must inevitably attract to themselves similar external events. What comes to any individual is attracted by the thought-organization and thought-element composition of his astral body. It is not due to the planets. The planets do furnish the energy with which the thought-cells work. But the kind of work done by the planetary energy thus utilized is entirely determined by the desires of the thought-cells and stellar organizations. That is, we build our fortune, as well as our abilities, through our experiences and how we mentally react to them. If we want a different kind of fortune, the only way we can get it is to build into the thought-cell compounds and structures of the astral body such desires as will attract it.

Events of Importance Come Into the Life Only When Planetary Energies in More Than Usual Volume Reach the Thought-Cells —Because on the astral plane as well as on the physical plane, work consumes energy, the thought-cells in the astral body can only do unusual work when they acquire, from some source, an unusual amount of energy. Such energy can be supplied by properly directed intense thought and feeling, but commonly it is furnished by the planets. The life moves along its normal trend, the thought-cells doing the work for which their desires condition them, with such planetary energies as the stellar aerials with which the individual was born—mapped by the birth-chart aspects—can supply them. But when a progressed aspect forms within one degree of perfect, the natural growth of the astral body under cyclic law causes a temporary line to develop across it. This line connecting the two groups of dynamic thought-cells, for the temporary period of its duration, which is as long as the aspect is within one degree of perfect, acts as a temporary stellar aerial to pick up the energies of the planets mapping its terminals. The temporary line, acting as an aerial, picks the energy up either discordantly and loaded with static, or harmoniously, according to its length. This energy, whatever its nature, harmony, or discord, is carried to the thought-cells at the terminals, giving them both the impetus and the ability to perform unusual work. The energy they receive thus gives them a power they did not before possess to do work on the inner plane. And statistical work with the events that have come into thousands of people’s lives, whose birth-charts are known, and whose progressed aspects have been calculated, shows that unusual or important events come into their lives only at those times when the thought-cells relating to the department of life influenced thus receive additional energy from the planets. Events worthy of being noted are always indicated by appropriate progressed aspects. It is not a difficult thing to determine when unusual events affecting a certain department of the individual’s life will come to pass. They come to pass when progressed aspects are within one degree of perfect. But it is entirely another thing to determine how much benefit, or how much distress, will be coincident with the aspect.

If the stellar-cells affecting a department of life have been conditioned harmoniously at birth, as shown by birth-chart aspects, or if they have been more harmoniously conditioned since birth, no amount of discordant energy reaching them from a temporary stellar aerial can cause them to feel mean enough so that they will find expression in attracting an unfortunate event. The energy they receive will build up their desires until they spill into definite inner-plane actions, but they have been so strongly conditioned to work through channels favorable to the individual that they do not know how to work in any other way, in spite of the inharmony and static they receive with the new energy supply. On the other hand, if the thought-cells reached by the new energy supply have been conditioned at birth to feel distress, and to find an outlet for their desires only through actions detrimental to the individual, no matter how harmonious the new energy added may be, they will not work entirely in beneficial ways. They will not act so disastrously to attract misfortune as if the new energy supply had increased their pain, but neither can they feel joy. Because they have been so strongly conditioned to attract pain, the desire can only find satisfaction in some measure of discord. All of which is said to indicate that which astrological research amply proves, that the CONDITIONING of the thought-cells and thought structures in the astral body more surely determines the nature of their inner plane activity than does the discord or harmony of the energy they receive at any particular time through a temporary stellar aerial.

Five Methods Employed to Rule the Stars —Yet the quality of the energy they receive over a temporary aerial, through its harmony or discord, and its family type, also tends, during the time it thus reaches the thought-cells, to Condition them in a particular way. It may not have sufficient Conditioning energy, except as it stimulates thoughts and attracts events, to rearrange the thought-elements in the stellar-cells to any great extent, but through the feeling it stimulates in these cells it tends in this direction, and gives them desires they normally do not have. Even a person acts differently when in distress than when experiencing pleasure, and this distress or pleasure prolonged leaves a permanent impress. Thus is signified, even though progressed aspects merely indicate temporary supplies of energy of a given kind, and do not indicate the thought-cell composition, that exactly the same methods are applicable in handling a progressed aspect as in handling the same birth-chart aspect, except that the method need be applied only while the aspect is within one degree of perfect, instead of more persistently.

This being the case it would be useless repetition to indicate each method of control as applied to the positions and aspects in the birth-charts and then again indicate it as applied to progressed positions and aspects. A progressed aspect merely indicates that energies of a specific type and harmony or discord are being at that time supplied certain thought-cells in unusual volume, and that, therefore, there is more acute need then of applying the methods of control than at other times. These methods are five in number: The most obvious is through manipulating the physical environment and directing the physical actions. Other than this most external method, which for practical reasons is limited in its effectiveness, there are only two avenues by which the conditions indicated in a birth-chart or the nature of the events indicated by a progressed aspect can markedly be altered. One is by changing the thought-compound of the stellar-cells and stellar structures reached by the planetary energy, so that because they have developed different desires, any energy reaching them will be utilized in a different type of inner plane activity. Such are the methods of Conversion and of Mental Antidotes. The other is by changing the volume or the harmony or discord of the energy reaching the thought-cells, so that it will incite to more or less activity, or so that it will make them feel more disagreeable or more congenial such are the methods of Character Vibration and of Rallying Forces.

1. Manipulating the Physical Environment — The earth is subject to different weather conditions simultaneously in different regions. And the energy delivered to the thought-cells in a certain compartment of the astral body, and therefore influencing that department of life is in the nature of an astral weather condition affecting one region strongly, and perhaps another region not at all. That is, it may affect money and have no influence over the health or affections. One may take heed of storm warnings in a particular department of the life to prepare the external conditions so little damage will result, and turn the attention to some other region where the sun is shining, as explained more in detail in lesson No. 183 (Course 18, Imponderable Forces). Or to state the astral storm indications in terms of energy and work: The activities of the stellar-cells from the inner plane can only bring such events into the life as the physical environment makes possible. If the physical environment is so arranged that a certain type of event cannot happen, it will not happen, no matter what the birth-chart and progressed aspects are. That is, the thought-cells can only do as much work from the astral plane as they have energy to accomplish. And if the

environmental resistance to a particular event is sufficiently high they do not acquire enough energy, and events that they otherwise would attract do not happen. The events which tend to be thus attracted if nothing is done about it, and what actions should be taken to give a high resistance, are given detailed consideration in Course 10, Natal Astrology: Delineating and Progressing the Horoscope.

2. Conversion —In connection with birth-chart aspects considerable attention already has been given to Conversion. It can also be utilized quite as successfully in handling a progressed aspect. The progressed aspect indicates a line giving different groups of thought-cells ASSOCIATIONS they did not before possess, as well as adding to them planetary energy. Such energy relations if permitted to set up strong trains of thought and to attract characteristic events, may cause changes in the thought-compounds. But instead of permitting such changes if they are not advantageous, and instead of permitting thought-cell desires which are disadvantageous to develop, through predetermined thought ASSOCIATIONS the thought-elements within the cells receiving the additional energy supply can be rearranged, and their desires so conditioned as to make it easier for them to work to attract fortunate events than those of misfortune.

3. Mental Antidotes —As the nature of the work done from the inner-plane by the thought-cells and thought organizations within the astral body is determined chiefly by the thought-compounds of which the thought-cells are formed, changing these compounds give them a different type of activity. In Conversion the attempt chiefly is to rearrange the thought-elements already present within these compounds. But, even as when certain chemical elements are added to a chemical compound already formed, they unite harmoniously and readily with one or more of the elements present, converting what before was a dangerous compound into one highly beneficial; so there are mental elements, called Mental Antidotes, that when added to a compound containing another specific mental element, unite with it and quickly change the compound into one harmless or even beneficial. Thus the work of changing a dangerous, or difficult, thought-cell compound into one that is harmless or advantageous, is much easier through the use of proper Mental Antidotes than through the process of Conversion. Conversion depends for its efficacy entirely upon Reconditioning the desires of the thought-cells through changing their feeling. And if a compound is to be changed by Mental Antidotes into

a highly beneficial type of activity, this Conditioning through giving the compound harmonious feelings also is necessary. But certain mental elements when brought together, by their own type quality, tend to unite with a feeling of harmony, and will do so unless otherwise conditioned by painful experiences accompanying their union. Mental Antidotes, because cultivating a type of experience or thought suffices, without the necessity of giving so constant attention to intense feelings of pleasure, are the easiest applied of all methods of changing the composition of the thought-cells beneficially. They do not merely change the arrangement of its thought-elements, but they also add new thought-elements which give a different character to the compound. The thought-cells then act differently when they receive energy either from the aerial mapped by a birth-chart aspect, or from a temporary aerial mapped by a progressed aspect, because they possess thought-elements that have changed their substance into a very different psychoplasmic compound. This whole matter is set forth in detail in Course 9, Mental Alchemy.

4. Rallying Forces —The nervous system of man, through the electric currents flowing over it, is tuned by his thoughts to pick up, radio fashion, the type of planetary program corresponding in harmony or discord and in type to these thoughts. That is, the individual can tune himself to feel rather intensely in a certain way, and the electric currents flowing over his nerves then pick up energy of this quality radiated from one or more of the planets. Such electric currents also serve as conductors carrying the astral energy thus received to all the stellar aerials of the astral body. So long as a particular state of feeling is maintained the chief astral energy received by the stellar cells at the terminals of all the aerials is of this particular planetary type, and of this harmony or discord. Thus can be controlled, to the extent the individual can direct his feelings, the type of planetary energy, and the harmony or discord of that energy, which is transmitted to the stellar cells in his astral body. As it is easier thus to keep the consciousness tuned to some aerial already present in the astral body, mapped either in the birth-chart, or by progression, than merely to develop and hold a certain feeling, birth-chart aspects and progressed aspects may be used to indicate the Rallying Forces, as they are called, which are easiest of cultivation. As inharmonious birth-chart and progressed aspects also map aerials that may tune the consciousness in on discordant Rallying Forces, these indicate clearly what feelings should be avoided to prevent discordant energy being delivered to the thought-cells.

A certain feeling developed and maintained tunes the person in so completely on a specific wave-length and program, that other wave-lengths and programs are not strong enough to make their influence felt at the receiving sets. This does not to any extent change the composition, and therefore the basic desires of the thought-cells, but it does temporarily cause them to feel either better or worse than usual, and gives them energy with which to do more than the usual mount of work. Rallying Forces, which direct the desires of the stellar cells through the quality of energy furnished them are fully considered in Course 9, Mental Alchemy.

5. Character Vibrations —Not only our human associates by their thoughts, but all the objects and conditions of our environment, are radiating astral vibrations which are similar to those that reach us from the planets. Such astral vibrations, not those of thought and not those from the planets are called Character Vibrations. And any such invisible energy reaching the astral body of the individual stimulates into additional activity the thought-cells of the astral body having the same vibratory tone. Names, numbers, tones, colors, types of environment, etc., radiate definite vibratory rates and thus influence those with whom closely associated. They may, therefore, be selected for the specific effect they will have in furnishing a definite kind of energy to the thought-cells. Lesson No. 108 (Course 10) and No. 184 (Course 18) explain this method fully, and Course 6, The Sacred Tarot goes into much detail in regard to such vibrations.

How to Rule the Stars —Experiments carried out in a dozen universities have now conclusively demonstrated psychokinesis, which is the non-physical power of the mind to move physical objects and bring about physical conditions. This psychokinetic power is not confined to the unconscious mind as a whole, but is exercised also by each group of thought-cells within the unconscious mind. Whether the events that come into the life are fortunate or unfortunate depends upon the desires of these thought-cells. Good luck and bad luck are not fortuitous. Good luck is due to the psychokinetic power of harmonious thought-cells within the finer form, and bad luck is due to the psychokinetic power of the discordant thought-cells within the finer form. The importance of the event is the algebraic sum of the psychokinetic power of the thought-cells working for the events minus the resistance of environment.

Thus what comes into our life is not due to the positions of the stars either at our birth or after our birth; it is chiefly due to the psychokinetic activity of the thought-cells within our astral bodies. If we would rule our stars, therefore, in addition to manipulating the physical environment intelligently, we must change the thought-cell activities. When these activities are altered the change thus in our character cannot fail to bring a corresponding change in the events and conditions attracted. Thus to change the thought-cell activities, their desires must be changed. Such desires can be reconditioned, as can the desires more commonly recognized. This may be done through rearranging their thought-elements, in Conversion; through adding new thought-elements, called Mental Antidotes, to form a new and beneficial mental compound; through delivering to the thought-cells different Character Vibrations as energy for their work; and through supplying them with a different type and quality of planetary energy, termed Rallying Forces, which tends to Condition the thought-cells so they desire to perform the work decided upon.

How to Apply Suggestion

Chapter 7 How to Apply Suggestion ALL the various activities of the body which are not specifically directed at the time by objective consciousness are directed by the unconscious mind. When we blush, tremble with excitement or fright, speed up the heart action through anger, bring innumerable muscles to bear each pulling just the right amount against another to enable us to stand or sit, digest our food, or to go to sleep, the unconscious mind—which is the sum total of the stellar-cells and thought organizations within the astral body—has given the proper commands to produce the indicated condition. It has the ability to accomplish many, many things that are beyond the power of the objective mind. And the proper application of suggestion is merely the employment of a method to reach and get the assistance of the unconscious mind. The unconscious mind throughout its whole past has been Conditioned to give its orders to the various physical functions on the basis of the impressions it receives from the environment. If the image of a snake is presented to it by objective consciousness, it does not stop to argue whether this is the image of a real snake or a piece of rope that in the dim twilight, as it lies in the path, merely looks like a snake. Whatever its conditioned reaction to the image of a snake as derived from the past, those orders instantly are conveyed to the groups of thought-cells that have thus been associated. The person gives an involuntary start, jumps to one side, screams, stands frozen with terror, or merely smiles with pleasure. Whatever action is taken is not due to the presence of the snake, but is due to the image of a snake being accepted by the unconscious mind. The voluntary actions likewise are governed by the images accepted by the unconscious mind. When we think of moving to a given place, that image connects up the thought-cells Associated with such movement, and the release of the energy of their desires causes us to walk or otherwise act so that we go to the designated place. But if, before we have made the movement another image, that of remaining where we are, reaches the unconscious mind, this constitutes a counter command and we do not move.

What our actions are, and what the four-dimensional activities of the thought-cells are, is not determined by what is actually present in the external environment, and not by what our reason and conscious thoughts command. They are determined by only two things: How the stellar-cells have been Conditioned to act when a given stimulus, or image, was presented to them, and what stimulus or image thus does reach them. Certain images that are presented to the unconscious mind have been subjected to some critical analysis as to their truth and nature. In the process of thus accepting or rejecting them, the conscious mind has presented to the unconscious a variety of somewhat contradictory images. In fact, everything that reaches the unconscious mind by the way of reasoned thought presents these contrasting images. This process of exercising discrimination, through setting one image against another, is not conducive to concentrating the desires of the thought-cells all toward a single activity. Some pull in one way and some in another. A suggestion, or image to which the objective consciousness pays little or no attention, and thus to which no counter images are opposed, may have a far greater power to enlist the desire energies of the thought-cells and stellar organizations within the astral body. If at the same time a large volume of emotional energy is associated with the image, it may easily build up a power which any reasoned thought is unable to overthrow. In this manner the various complexes are formed with which the psychiatrists wrestle in their endeavor to cure psychopathic patients and those who suffer from less severe complaints, such as nervous or mental breakdown.

Suggestions During Childhood —It is because in early childhood experience is lacking for a proper critical appraisal of an idea or situation, and therefore no counter images are present to offset those received by the unconscious mind, that suggestion plays so important a part in that period. The importance of a situation is easily exaggerated, and an emotion generated in connection with it out of all proportion to its real seriousness. This emotional energy, nevertheless, Conditions the thought organizations associated with the image of the situation so strongly that other images received later in life are powerless to cause actions either of the thought-cells or of the body, other than in the manner they have thus originally been taught to release the powerful desires then built into them. A situation accompanied by the emotion of shame is potent to build such a complex because that emotion is Associated with the Drive for Significance. A situation accompanying sexual thoughts is potent to build such a complex because the emotions are Associated with the Drive for Race Preservation. A situation accompanied by fear is potent to build such a complex because that emotion is

Associated with the Drive for Self Preservation. Not that there are no other emotional accompaniments of situations which are at times powerful enough to build complexes into the astral body; but these three Hereditary Drives have acquired so much energy in their biological past that any image which becomes closely Associated with them has an available energy supply of tremendous power. It should now be apparent that a Suggestion is merely an idea, image, impression, thought or feeling which through some avenue reaches the unconscious mind. Its acceptance by the unconscious mind depends upon the images of an opposite tendency already in the unconscious and those entering at the time of the suggestion. As the mind can give its attention completely to only a very limited field at any one time, to the extent it is fully occupied by one thought, one Image, or one sense impression, are all other thoughts, images and sense impressions temporarily cut off. They have not ceased to exist, but it is the function of attention to give temporary dominance to that which is its object. Attention focuses the energies in one direction. That is, the unconscious mind has been Conditioned to divert energies so that they flow in the direction of the image before the attention. This fact is made use of in the proper application of suggestion; and it plays an equally important part in the improper application of suggestion. Much of the old time religion and much of the old time parental training given the young were based on fear. The emotion of fear is painful, it Conditions the thought-cells with so much discord they work energetically to attract into the life disaster, and it releases adrenaline into the blood stream as if an emergency were present requiring a complete mobilization of the body’s forces for getting away from the painful condition. In an occasional real emergency the body can afford, to prevent being destroyed, the disarrangement of its normal functions and the presence of hormones in the blood stream that are foreign to its normal welfare. But these same emergency chemicals if present in the blood stream too often, as effectually poison the individual as if the poison had reached his blood through being administered by an enemy in his food. Think of the thousands of invalids who owe their infirmity to nothing but the belief in a literal hell! Think of the innumerable maladies arising from the doctrine of eternal damnation! The licentiousness of ancient Rome through excess of sensual emotion no doubt developed many malignant maladies; but as a student of the reaction of the endocrine glands to painful images, I am sure they brought fewer maladies than the long-faced doctrine that to be happy is to be evil. Whatever the images are which are accepted by the unconscious mind, to the extent they are not blocked by opposing images, and to the extent they can gain from emotion or from the desires of the thought-cells already present energy for action, and to that extent do they cause actions on the four-dimensional plane that attract events, and to that extent do they affect the health and efficiency of the physical body.

Realizing that pain Conditions the thought organizations to work on the four-dimensional plane to bring into the life misfortune, and that it invariably causes chemicals to be secreted in the blood stream that are inimical to its welfare, it is hard to conceive of a more pernicious belief than that joy is a sin. Let any person try to eat amid sordid surroundings, with the food in grimy dishes, even though in reality they be clean, and unless very hungry the appetite will depart. The same food tastily arranged in bright artistic dishes when served in a pleasant room will taste entirely different. And not only will it taste different, but because chemical secretion is different, it will be assimilated far better. The artistic and the beautiful, through the power of suggestion, have an important function in human life. When reduced to its primitive elements pleasure expands and pain contracts; though this not so apparent in some of the more complex forms that may be observed. What then is the result of a religion of painful duty? It inhibits activity, brings mental and physical stagnation, causes inimical chemicals to enter the blood stream and poison the body, and leads toward inefficiency and general dissolution. Pleasure Conditions the thought organizations to work on the four-dimensional plane to bring good fortune into the life, and it causes chemicals to be secreted in the blood stream that build up and give vigor to the bodily tissues. From practical experience the Greeks knew the value of recreation. They spent much time in sports, in music and in dancing and thus increased their efficiency.

Moral Conduct —As in lesson No. 60 (Why Repression is Not Morality), we found how desires could be directed into predetermined channels, and in lesson No. 61 (How to Rule the Stars) how the energies from the stars could be utilized to attract events such as were considered beneficial, and now we are finding how suggestion can be utilized to give our lives efficiency along predetermined lines, it seems most appropriate that before going further we should decide just what lines of conduct should be followed. That is, we should now decide, once for all, what conduct is immoral and what conduct truly Moral. There is an old fallacy that if we but listen to conscience it will always tell us what is right and what is wrong. What conscience really tells us gives voice to the Civilized Desires. When these Civilized Desires have not been strong enough to prevent being overcome by the more primitive desires, and these express in action, the discomfort of the Civilized Desires at thus being thwarted is felt as the Pangs of Conscience.

Society has formulated, according to the knowledge it possessed, such ideas about conduct as it deemed necessary for its well being and protection. Children are taught, and receive the suggestion from infancy through the reaction of their elders to certain situations, that there is something sacred about these ideas which are accepted by the group as moral. Often they are even taught that they are in the nature of a deific command. The society to which we belong, as an example, for its own protection, has formulated the conditions under which it is permissible to express primitive desires in the manner of their original promptings. It sanctions the expression of the sexual desire, for instance, only after a wedding ceremony and the providing of a wedding ring. The equally primitive desire to kill an opponent is also permitted, but only under conditions imposed by society. It is sanctioned in self defense; while in war in every way it is encouraged. But society in different regions of the earth has been confronted with different problems, has had different experiences, possesses knowledge in different degree, and consequently has formulated different conceptions of what is, and what is not, moral. In some regions, doubtless because in the olden time it was customary for so many males to be killed in battle that without polygamy the race would have been exterminated through lack of children, it is still considered at least a misfortune for a man not to possess numerous wives. In Tibet, where men are frequently away from home for long periods of time, a woman without several husbands is considered unfortunate. Yet in the U. S. A., to have more than one wife or husband is not only considered immoral, but is a penal offense. A Roman gladiator not only had no conscientious scruples about killing an opponent in the arena, but had he felt reluctance to strike the fatal blow his conscience would have reprimanded him for his weakness. The old Calvinists were conscience stricken when a child was not baptized before its death. To them such lack of baptism was immoral; for they believed and taught that there were infants in hell a span long damned to eternal torment for not thus accepting Jesus as their savior. Conscience depends upon what the unconscious mind has accepted as moral and immoral; and what is considered moral has been Conditioned by the social group in which the individual has been raised. In parts of India it is considered a sin to permit the shadow of a low caste person to fall upon one’s food. For a woman’s husband to die in some regions of that country is another sin, and it must be atoned for by the wife being burned on the funeral pyre.

To be a spirit medium in the days of Cotton Mathers was a sin punishable by death. To eat meat other than fish on Friday is considered a sin by some. To eat pork on any day would trouble the conscience of a Mohammedan or an orthodox Jew. Some suffer from their conscience until they can attend confessional, after which they trouble no more about the transgression. Society in its different groups came to believe that certain actions were beneficial to the group, and that other actions were in the direction of disaster. To protect itself from injury it formulated such beliefs into a code of morals. As a group is composed of individuals anything considered detrimental to the individual, unless it was at the same time beneficial to the group, was also considered immoral. The taboos of primitive peoples are even more strictly observed, although to us they appear perfectly absurd, than are the precepts of orthodoxy among civilized church members. Because, through lack of correct information primitive peoples have come to consider certain quite trivial actions as the cause of misfortunes that were in reality caused by other things, these trivial actions are considered immoral, and the tribe punishes drastically any who resort to these, to us, trivial actions. Thus must it be apparent that what is considered moral in a particular locality depends entirely upon what is there believed to be in the interest of the welfare of society. That is, those actions are truly moral which benefit society and those are truly immoral which harm society; and the code of conduct recognized as moral by any people is truly moral or lacks in true morality to the extent it really benefits or harms that people.

Wisdom and Morality are the Same —A people can approach true morality only in so far as they have correct knowledge as to which actions are beneficial to the group and which are detrimental. True morality, therefore, like the best religion, must rest upon as inclusive knowledge as possible. Many of the teachings of past and present as to what benefits the individual and the race are found through scientific experiments to lead to harmful actions. Yet there is a great amount of evidence to indicate that one old teaching is true; that any action beneficial to the race, is also in the long run, beneficial to the individual who takes that action. Wisdom dictates, from as wide a scope of information as can be acquired, those actions which are most beneficial to the individual and to the race. Such actions, to the extent there is wisdom are truly moral. In other words, true Wisdom and true Morality are the same thing. What actions are taken by the individual are determined by how his desires are conditioned and the stimuli furnished by his environment. Therefore, any true moral system must include instructions on how the individual can condition his desires so that his actions will be in the direction dictated by wisdom.

The desires of the thought-cells in his astral body, which when given additional energy by a temporary stellar aerial mapped by a progressed aspect, attract to him fortune or misfortune are equally as important to the welfare of society as are the desires which lead the individual to some physical action. His value to society is often influenced as much by what happens to him in the way of opportunities or obstacles, good luck or disaster, as by the actions he takes. If he starts a venture, which when it fails drags down most of the members of his community, society is hampered. If he undertakes some work which in its success adds greatly to the welfare of others, that is in the direction of morality. To lead a truly moral life knowledge must be at hand, such as astrology affords, as to the most valuable thing an individual can do, and how through conditioning the thought-cells in his astral body and taking advantages of planetary energies afforded by aerials mapped by progressed aspects, he can thus live to his maximum usefulness.

Resolving Conflicts —If the individual is thus to reach his highest, he must learn to Resolve his Conflicts. That is instead of imposing one set of desires to thwart and repress another set of desires, he must learn how to reconcile the various desires so that, both on the four-dimensional plane and on the three-dimensional, they will pull together. Yet for thousands of years so-called moral education, as well as the education of children by their parents and teachers, has followed the method of creating conflicts; one desire set pulling vigorously against another. Suppose a child is forbidden to touch a knife. He sees it, nevertheless, as a pretty plaything. Thus the image of knife is associated in his mind with the Conditioning of pleasure. He has had no experience associating pain with the knife. The only painful Conditioning has come from the parent who has forbidden him to touch something that he feels will give him pleasure. The image parent has become Conditioned by experiences with pain; for he has been chastised in the past when he failed to obey. So long, therefore, as knife and parent are together the painful Conditioning is dominant; that is, the desires to escape the pain associated with parent successfully oppose the desires to have the pleasure associated with the knife. But when the parent is called away the painful image becomes so remote that it no longer successfully prevents the pleasurable image of knife from gaining the supremacy; and the child plays with the knife, and perhaps sustains a serious injury. Had the parent understood psychology, the child would have been permitted to experiment with the knife sufficiently to become convinced of its painful qualities, yet restrained from injury. By feeling the sharp edge and the painful prick of its point he would have associated the pain with the knife rather than with the parent. Or, better still, he would have played with it cautiously in the parent’s presence and thus learned its proper use.

Later in life the ignorant parent forbids the child to go swimming. The child associates the danger of water with the threatened whipping. Therefore, when he sees opportunity of escaping detection he goes, induced by his chums, to the “ole swimmin’ hole,” and runs the risk of drowning. Yet had the parents taken the child to the swimming hole, and permitted him the experience of becoming strangled in deep water, he would have learned a wholesome respect for dangerous depths. And furthermore, he would have had both the opportunity and the incentive to learn how to overcome the danger by learning to swim. The boy who has had some experience with the stomach ache does not need to be threatened with a whipping to keep him from gorging on green apples. Why is it that many children, in spite of a deep sense of duty, grow up with a feeling of resentment towards their parents? It is because their parents, in ignorance, have transferred to themselves the image of pain and suffering that should have been associated with certain objects. They have forced the child to do this and not to do that, until the image of pain and repulsion arising from disappointment to realize a thousand little desires is indissolubly associated with the parent. Why does everyone like to hear a story in which a policeman is discomfited? Because each person looks upon a policeman as a bar to the realization of certain desires. All thus more or less detest policemen. But the stronger the desires that policemen have frustrated the greater the dislike. Not because policemen are bad, but because they are more directly associated in our minds with non-realized desires than are the laws which they are employed to enforce. The race has been taught its morals in much the same manner that children are taught by ignorant parents and teachers. Some book, called sacred, or some priest, medicine man or preacher, has assumed to interpret the will of Deity. It has been taught that if certain primitive desires are permitted to express in action that the Deific Parent will become violently angry and mete out severe punishment. Commandments have thus been imposed by a Divine Being Who will take summary vengeance upon all who break them. A lie is not Conditioned by its effect upon society and its reaction upon the welfare of the liar; but is associated with some superhuman Being Who is jealous and demands: “Thou shalt not lie.” And so it is with all the other ideas of morality. They are not Conditioned by their association with some natural law, but by their association with some arbitrarily imposed command that seems to deprive mankind of what otherwise would be a pleasure. Thus is built up the desire, not to refrain from sin, but to escape the punishment imposed by the Heavenly Parent.

Such a system of morals sets one group of desires in deadly conflict with another group of desires. Have we not often wondered why some people considered very wicked remain in full vigor of body and intellect, while many of our most virtuous acquaintances suffer neurosis, forgetfulness, morbid anxiety and even migraine and lameness? It is because, as the thousands of examples cited by Freud, Jung and Adler thoroughly demonstrate, sensual gratification, unless quite excessive, is less destructive than the internal conflict of desires. And wicked people are not troubled with such suppressions. Instead of thus developing conflicts which invariably detract from efficiency and work from the four-dimensional plane to attract misfortunes, the proper teaching of children and the proper teaching of morals should take whatever pains are necessary to reconcile desires. When all the facts of a moral conception are known it will always be seen as the line of conduct which, in the long run, will result in the most pleasure to the individual. So with the child, in the long run, the things he should do will give him the most pleasure. The problem is to so engage the more immediate desires that they will lend their assistance to this course of action. Their cooperation is never gained through fighting them, or suppressing them. They must be Conditioned in some way to find pleasure in the proposed course of action. In the case of the child with the knife, when he had learned both its painful and pleasurable qualities it no longer would be dangerous to him, and he could employ it usefully as a tool. And in like manner when man knows enough about anything, this knowledge will indicate to him what his own line of conduct in reference to it should be that, in the long run, he will gain the most pleasure. In other words, it will show him how it can be handled to the best benefit of himself and the best benefit of society. Knowledge and discrimination indicate the actions which are in the direction of Morality. Everything in the universe has its use, and we may be sure everything contacted by man is capable of abuse. Thus when we are called upon to meet temptation, which is merely the urging of the less civilized desires, we can exercise discrimination and condition these desires clamoring for expression to find their pleasure in channels that are beneficial to ourselves and to society, or we can handle it in less successful ways. For instance, take the matter of reading novels. One of the fossilized notions fostered by Puritanism is that all novel reading is sinful. And the technique advocated is complete suppression. That is, the longing for reading fiction is met by a flat refusal. Thus one group of desires—that to conform to this Puritan standard of conduct—is set against the group of desires that strive for this particular pleasure. If the Puritan group is stronger it manages to keep the others from expressing. But their energy is still there. They are in a state of rebellion, and the internal conflict is neither conducive to physical efficiency nor to attracting, through the four-dimensional activities favorable events.

Another method of meeting this problem is merely to permit the desires to express their energy spontaneously. Yet the reading of sentimental trash, and stories appealing only to the primitive emotions, may build into the character still other desires, and condition those already there, in a manner that ultimately leads to serious errors of conduct. Still a third way of handling the situation is alternately giving the Puritan desires control, then when the conflict becomes too severe, permitting the primitive desires to triumph for a time. Thus there would be indiscriminate reading for a time, the primitive desires temporarily winning the fight, and then a time when no reading would be done, as the Puritan desires again assumed the ascendancy. Dissipation would be followed by remorse. But to the discords of the conflict already in progress, such a course adds the painful Conditioning energy of remorse. Remorse is simply an added volume of discordant energy fed into the image of the action causing it, and thus making its repetition so much the more certain. The fourth, and correct way of meeting this situation is to learn all the facts regarding both the good and the evil of novel reading. When the full details are understood it will be recognized that certain kinds of fiction stimulate undesirable qualities, while other kinds of fiction cultivate the higher impulses, add to the ability to use language, impart valuable knowledge, and conduce to healthful pleasures. Thus will it be recognized that some fiction reading is beneficial and other fiction reading is detrimental.

Four Ways of Meeting Temptations —I have used the attitude toward novel reading merely to illustrate the ways in which any Temptation, whatever it may be, can be met: 1. The Desire may be suppressed by blocking it with stronger desires. 2. The Desire may be gratified 3. The Desire may alternately be gratified and suppressed. 4. Information about it can be collected and analyzed, and discrimination used to determine the line of conduct which alone is Moral. Often, the perception of the effects of permitting the desires to express in different ways is sufficient to Recondition them so that their energies then strive for release in the line of conduct determined by Discrimination. That is discrimination of what each set of desires, if permitted to have its own way, will bring to the individual often is sufficient to reconcile them, so that both sets pull together to realize the line of conduct Discrimination has decided upon. But with still stronger desires, such as have been subject to much past conditioning, additional inducements need to be used to get them thus to cooperate. That is, as explained in lesson No. 60 (Why Repression is not Morality), each set should be associated with as many pleasant things as possible to its desires, instead of being antagonistic to the decided upon action, will find greater pleasure in this action than

in that type of conduct it previously strove to realize. When two previously opposing sets of desires in this manner have been Reconditioned so that they both find greater pleasure in expressing through the channels determined by Discrimination, they no longer strive against each other. The new avenue of expression, which is acceptable to both, is a compromise on their differences. Their old antagonism is forgotten in their mutual effort to realize the new, and more pleasing, line of conduct. This matter of conflicts, and how they can be reconciled, is a necessary prelude to any comprehensive study of the proper method of applying suggestion. Suggestions, and that type of suggestions called affirmations to be discussed in detail in the next lesson, are images or ideas to which the attention of the unconscious mind is drawn. Such an image constitutes the direction in which action will be taken, unless other images interpose sufficiently to draw the attention to them. If such other images are more powerful they will attract attention to themselves and the action will be in the direction of their desires. Thus, if a suggestion is to be effective, it must not be opposed by nor brought into conflict with, thought groups which afford a contrary auto-suggestion.

Attention Gives Tremendous Temporary Energy to a Desire —The desires of the thought-cells and thought organizations within the astral body are the source of both the three-dimensional and the four-dimensional activities of man. To the extent they are energetic do they attract the attention of the unconscious mind; and to the extent the attention is thus called to those images by which they can be realized are their energies released in that direction. A sensation arriving from the external environment, an emotion released by a thought, a statement received as a suggestion, Associates with certain thought-groups already in the astral body, giving them temporarily new energy, and temporarily thus increasing the power of the desires in the group to such an extent that action, both three-dimensional and four-dimensional, results. That is, whatever desire is temporarily dominant determines what images shall be presented to the attention. Desires which at the time have less energy, perhaps through not connecting up with some external source such as an objective thought, or visual image, receive proportionately less attention. Throughout its biologic past the unconscious mind has been Conditioned to release desire energy in the direction of the image, or thought, which was the focus of its attention. In fact, attention is the focusing of desire energies. To the extent past Associations permit the thought-cells and thought-organizations within the astral body to be connected up with the image then present, are their desire energies temporarily diverted into an attempt to fulfill that image. That is, whatever image is the subject of attention, both the three-dimensional activities and the

four-dimensional activities tend in its direction. They strive for movement to make the picture a reality, whatever it may be, because throughout all its past the soul has given orders to its various parts and to its physical organs and function by using, as explained in lesson No. 58 (Language and the Value of Dreams), this kind of language.

Movement is Always Toward the Image Which Gains Attention —It is of the utmost importance not only in the application of suggestion, but in the use of thought for any purpose, to realize that to the extent a given image is able to attract the attention of the unconscious mind, is there three-dimensional and four-dimensional movement toward that image. The desire energies are diverted into the image irrespective of whether it is something beneficial or destructive. It is not for the thought-cells and thought groups to discuss the merits of the matter. They have been trained to release their energies in the direction of whatever was before the attention, and this they do. Only to the extent other and contrary desires are able to capture some portion of the attention of the unconscious mind are they able to release their energies in activity. But if they are strong, they keep continually tugging to get some share of the attention, and thus enough supplementary energy to enable them to work. Resemblance closely associates opposite images. Black is thus associated with white, sweet with sour, pain with pleasure, moving forward with running away. So that unless a suggestion is applied with some consideration for the manner in which the unconscious mind has already been Conditioned, instead of bringing the suggested image, or course of activity, to the attention, the previous Associations may readily bring before the attention the opposite image. Suggested bravery thus may bring to the attention of the unconscious mind the image of cowardly actions that have been taken in the past, and still further Condition the individual in the direction of cowardice. Suggested health may bring before the attention of the unconscious mind the various images of illness in the past, and Condition the individual still further in the direction of illness.

Applying Suggestion —In the application of suggestion, therefore, that it may not have the opposite effect from that intended, a technique must be employed that will insure that the attention is directed to the proper image. This technique should be such that little conflict is developed. And it should as completely as possible hold the image vividly and persistently before the attention of the unconscious mind.

The most satisfactory condition for getting the complete and undivided attention of the unconscious mind to an image or idea is when, through some process, the objective mind is placed in a state of quiescence so that the reasoning process is stopped. Reasoning brings a succession of images, the process requiring a weighing and comparing of different viewpoints. To the extent, therefore, that the critical faculties are thus active, is the attention moved from one image to another. Furthermore, in reasoning the energies of the unconscious mind—the desire-energies of the thought-cells and stellar organizations—are connected by energies with the brain cells and flow strongly outward. This outward flowing of the energies, commonly called being positive, is unfavorable for permitting any image vividly to impress itself upon the thought organization. That is, when the energies are flowing strongly outward, as they tend to do in objective thinking, that activity hinders the reception of a thought or image by the unconscious mind. But when the objective mind is relaxed, the thought or image meets no such outward energy. The person then is said to be in a negative state, and the image or thought, meeting no resistance is able strongly to impress the unconscious mind. Thus it attracts a large amount of the unconscious attention. Objective attention can not be directed steadily to a single point for any length of time. The attention moves and must be brought back to the center of interest. Experiments demonstrate that attention waxes and wanes, reaching its maximum at intervals of about three seconds. But if the attention is directed steadily to a single point without wavering the consciousness fades. Objective consciousness depends upon movement, and when it ceases to move there is no longer objective consciousness. If a bright and glittering object is placed in front of a person’s eyes, and slightly above them, it will form a focus of attention that thus tends to cause the consciousness to fade. Strict attention to the droning talk of the operator tends still further to lull the activity of the objective mind. Close attention to so limited a set of sensations causes the subject to fail to register other sensations, and the brain becomes blank except to the voice of the operator. His suggestion that the subject is sinking into a profound sleep thus finds an open avenue to reach the unconscious mind, and sleep ensues. Such is the method of the hypnotist. During natural sleep, also, it is possible to reach the unconscious mind of a person and give him audible suggestions, being careful that the voice does not cause him to awaken. And the suggestions received in this manner will be acted upon just as if he had been hypnotized.

But it is not necessary that a person should be asleep or hypnotized to be open to suggestions. The hypnotist gives his commands, once his subject is asleep, in a forceful and positive tone of voice. And because they thus are positive and forceful they more surely register and attract the attention of the unconscious mind. Yet when a person speaks to himself in such a forceful and positive manner he is almost sure to be exercising his objective mind. That is, his energies are radiating outward, and he is not in the state of reception. Instead of being so vigorous, if the individual will relax and permit himself to become drowsy, or at least in a dreamy state of consciousness which is on the borderline of sleep, and repeat the suggestion to himself in a droning sing-song voice, or think it over and over with barely enough energy to keep the thought present, and thinking of nothing else in particular, just let the mind drift, he will be using the best method to cause suggestion properly to register. At night, just before going to sleep, while in that state when objective thought has almost entirely eased, or in the morning while between the sleeping and the fully awakened state, is commonly the most convenient time to attain this negative condition in which the unconscious mind is most receptive to suggestion. As long as thoughts about the day’s work flow through the mind, or as soon as they commence in the morning after waking, the energies are radiating outward, and the receptivity to the extent is hindered. The psychoanalyst in the employment of the method of free association, uses the same relaxed state of mind, in which the radiating outward of objective thought has almost ceased, not to give suggestions, but to bring to light memories and desires that are buried in the unconscious mind. That is, in addition to the dreams of sleep, which he also employs in his uncovering of the strong unconscious desires, he gets the patient to mentally drift, stop reasoning, and merely to express such thoughts and images as flow spontaneously from the unconscious. Even under hypnotism the subject will not convert into action suggestions which are opposed by strong groups of thoughts already organized in his astral body. To get him to commit a crime, he must have no strong objections to being a criminal, or he must, over a long period of time, be Reconditioned so that the moral group of thought organizations can be overcome by those which are suggested. Clinics where suggestion is employed therapeutically have found that suggestion commonly can be applied quite as effectively without inducing the hypnotic sleep. And by observing the necessary conditions, such as avoiding statements that set up conflicts or such as encourage an image which is the opposite of the effect sought, and by applying the suggestion while the mind is free from radiating thoughts but instead is on the borderline toward the sleeping state, the individual can apply suggestion to himself quite is effectively as it can be applied by another.

Suggestion gains its force through the age old habit of the unconscious mind to divert as many desire-energies as possible into the performance of the act, or into the establishing of the condition, which is held before the attention. To the extent other images or desires claim the attention of the unconscious mind is energy drained from the one image into them. Thus the proper application of suggestion requires a technique in which the image decided upon is presented to the unconscious mind connecting up, or bringing to the attention, images or desires which are not opposed to its realization. The more completely the image is able to dominate the attention of the unconscious mind, the more desire-energy from non-opposing thought groups are made available for its use. True morality consists in living so as to contribute the utmost to universal welfare. To contribute his utmost, an individual must develop his abilities to the highest extent and must use these abilities under favorable circumstances. Either to develop his abilities, or to attract to himself opportunities for their use, as well as to avoid those events which hinder happiness, usefulness and spirituality, he must Recondition the desires within his unconscious mind. And in the Reconditioning of the more obvious desires, which lead to three-dimensional activities, and in the Reconditioning of the thought-cell compounds, and the thought-cell organizations, which determine the events which, through their four-dimensional activities, will be attracted into the life, suggestion can be effectually employed.

The Correct Use of Affirmations

Chapter 8 The Correct Use of Affirmations AN AFFIRMATION, in the sense psychologists and healers employ the term, is a statement of a condition given to the individual by himself or by another, in the manner deemed best suited to reach his unconscious mind and through suggestion bring its realization. That is, an affirmation is a suggestion that a certain condition is a reality. If the individual repeats to himself in a positive manner, “I am in perfect health,” this may bring to the attention of the unconscious mind the image of perfect health and divert enough energy to the realization of the image that the thought-cell composition and thought-cell organization within the astral body are markedly changed. The predisposition to a particular disease is due to the energy of thought-cells that have entered into relations with other thought-cells in a discordant manner. As such relations are mapped in the birth chart by the prominence and aspects of the planets, the predisposition to any complaint, including not merely diseases of the body but also of finances, domestic relations, honor, etc., can be ascertained by a statistical study of the birth-charts of those having suffered from such difficulties. Such statistical studies have been made of 160 diseases of the body and are set forth in Course 16. The various C. of L. Astrological Reports make statistical studies of other conditions and of such diseases as have not been considered in Course 16, Stellar Healing. If the affirmation succeeds in gaining sufficient attention and energy from the unconscious mind to alter the composition or arrangement of the thought-cells responsible for the disease, whether it is a disease of the body or of some other department of life, the fortune in that respect will be altered. If it succeeds in changing the thought organization into such as normally expresses health, the disease will vanish. But whether, and to what extent the repetition of the assertion, “I am in perfect health,” will do this depends upon a number of factors; chief of which is the manner that the thought groups in the unconscious mind already have been Conditioned.

To a person whose birth-chart has a strong and afflicted Saturn, indicating a tendency to be suspicious and to look for ulterior motives; this suggestion of health may merely the more strongly draw the attention of the unconscious mind to the illness. When the unconscious receives the suggestion, it may connect up with the thought that if there were no illness there would be no call for an attempt to cure it. That is, Association of ideas may lead to an image in the unconscious mind the very opposite of the one intended by the affirmation. Or it may inject the image that the individual really has no such power to heal himself as the attempt implies. This second tends to attract attention and to weaken the power of the suggestion. To the man who habitually is a coward, the affirmation, —I am brave— may merely draw the attention of the unconscious mind the more strongly to his fear. Or if the man is a typically Mars character, who reacts customarily with initiative and courage, the affirmation, “I am afraid” may be so strongly opposed by the thought groups that commonly determine his actions that the attention of the unconscious mind is drawn more strongly to his courage. When the unconscious mind, because of the manner in which its thought groups have previously been conditioned, directs its attention more or less to a different thought than the one that is afforded by the suggestion, that image is called an Autosuggestion. That is, an Autosuggestion is a suggestion furnished by the unconscious mind.

Action is Always Toward the Image Receiving Attention —It can not too often be emphasized that the function of attention is to direct the desire energies toward, and not away from, the object of attention. That is, the unconscious mind throughout its biologic past has been Conditioning its thought-cells and thought organizations to mobilize their desire energies and direct them toward the object or condition held before the attention. The image or thought reaching them has come to exercise the function of a command. Therefore, it is not the suggestion given which releases and directs desire energies. It is the image or thought which is actually present.

Negative Desires —When the image presented to the unconscious mind is such as to release energies in the direction the opposite of that which is the intention of objective consciousness It gives rise to a negative desire. It is called negative in the sense that an alternating electric current moves in one direction as a positive impulse and in the opposite direction as a negative impulse. That is, a negative desire is a desire straining to find release in a direction opposed to that of the objective intention.

Fear —As an illustration of how Autosuggestion may, and often does, give rise to negative desires, consider that, in so far as sense of balance is concerned, it is no more difficult to walk a twelve-inch steel girder when it is 100 feet from the ground with nothing but air on either side than it is to walk the same girder when it rests firmly on the earth. A person who cannot walk such a girder while it is on the ground is unusual; yet the structural worker who walks it thus when high above the earth has ability so uncommon as to be a newsreel subject. While it rests upon the ground the person does not receive strong autosuggestions. But place it 100 feet in the air, and the thought comes into the mind of the consequences of a fall. This connects up with the Safety Urges in the astral body, and with those powerful desires of the Hereditary Drive for Self Preservation. The structural steel worker and the steeple jack have so conditioned themselves as to keep their minds on the actions necessary to safety. They do not let the thought of falling come before their attention. But those not having this special training in keeping their thoughts on what they are doing and what they are going to do, let the image of the consequence of falling enter their minds The autosuggestion of some persons when on a high place is so strong that they feel the impulse to cast themselves off. In others the autosuggestion of falling in conflict with the suggestion of not falling is an emergency situation the emotion of which releases adrenaline into the blood stream, mobilizing it for flight, and giving rise to giddiness. To the extent the autosuggestion holds before the attention of the unconscious mind the image of falling is there a tendency to fall, because action is in the direction in which the desire energy is released, and desire energy is released in the direction of the image of falling. As the objective intention is not to fall, the energy thus tending to cause a fall is called Negative Desire.

Self-Consciousness —Self-consciousness, as it is called, is always due to a Negative Desire that arises from autosuggestion. In this case, however, the thought-group in the unconscious mind tapped to furnish the energy leading to confusion is not that of the Safety Urges, but relates to the Drive for Significance. The self-conscious individual has within his unconscious such strong desires to appear to advantage before others that the thought of committing any little blunder is very painful. Often he is overconditioned so that he magnifies the importance of the effect of his actions. His Drive for Significance having been thwarted in some respects has accumulated an expressed desires that have exaggerated, through excess energy, all matters relating to them. To him a little blunder in public seems as great a disaster as does the plunging from a cliff of one who greatly fears a fall. To make himself ridiculous is more than he can bear. When he is called upon to give a little public speech, let us say, his conscious desire is to stand out as a superior being. It may be all well enough for others to exhibit imperfection, but to keep his own sense of unusual importance in the scheme of things, it is imperative that he make an exceptional impression of superiority. And the very excess of his demands increases the autosuggestion that he will not be able to meet these self-imposed requirements. Previous frustrations of the Drive for Significance may have developed an Inferiority Complex. But at least they offer the autosuggestion that his actions will not be up to his own expectations. Thus is his attention drawn to other things than what he is trying to do. He thinks of his audience. This detracts from the clearness of his thought, because attention can be given to only a limited area at one time. Feeling a lack of clearness, due to the distraction of his thoughts by other subjects, he wonders what the audience thinks of him. This connects up with the fear of appearing ridiculous, which brings to his attention the image or thought of his failure. Faced with the possibility of failure in a matter which means so much to him creates an emergency. An emergency is met by a release of desire energy sufficiently intense to be termed an emotion. The emotion, in turn, releases chemical messengers, or hormones, from his ductless glands into the blood stream. These mobilize the body to meet the emergency. Blood rushes to his face, and he flushes, or it rushes under the influence of the new chemicals to certain organs and thus away from his face, and he grows pale. The stress on his nerves, carrying the etheric currents to which have been imparted the energy of emergency desires, is too great for control and he trembles, perhaps his knees shake. And his awareness that he is not behaving according to the superior standard he has set for himself still further draws his attention to the image of blunders and failure. These images then divert the desire energies into activities that are their fulfillment.

Bashfulness With the Opposite Sex —Of course any special desires that have been overconditioned through having excessive emotional energy imparted to them, may afford autosuggestions that give rise to Negative Desires. But the three Hereditary Drives, because they have acquired so much energy, are the ones which more commonly cause difficulty in this respect. As already we have considered examples of the effect of Negative Desires due to autosuggestions afforded by the Drive for Self Preservation and the Drive for Significance, let us now take an example due to the autosuggestions of the Drive For Race Preservation. People who are not unusually modest, shy, backward or timid with their own sex, sometimes exhibit a decided and painful bashfulness in the presence of the opposite sex. In particular such persons are unable to deport themselves in an admirable manner when in the presence of the one person toward whom their affections are attracted. Such an individual has an overwhelming desire to appear to the best advantage before his loved one. It is of tremendous importance that he make a fine impression, and that he should do just the right thing to win the object of his choice. His desires to thus deport himself are so intense that he cannot bear the thought of failure. The image of his beloved is, of course, brought into association with the Hereditary Drive for Race Preservation. Most children have had the feeling of shame associated with reproduction and the opposite sex. They have been shamed out of doing things, or even of making inquiries about things, relating to sex. And many of them have thus become abnormally conditioned in reference to all actions that through association connect up with the reproductive desires, even in their finer and nobler expressions. To the extent, therefore, that their thoughts associate an individual with these irrepressible desires, the early conditioning by shame, frustration, or other emotion leads quickly to the thought of further failure. The presence of the love object, in most life forms, constitutes an emergency. Therefore, emotions run high, with the result that new chemicals are placed in the blood by the endocrine glands. This increases the circulation, and blood rushing to the face causes blushing. Yet the individual may not be able to force himself to speak to the object of his affection, or if he does so he may stammer and make puerile remarks instead of the witty sayings he has rehearsed. He may appear awkward, or commit blunders that are quite foreign to his ordinary pattern of behavior. All are familiar, through the comic strips and the movies at least, with the performance of the bashful lover.

The cause of his backward or otherwise extraordinary behavior is due to a conditioning in the past which has associated the intense Drive for Race Preservation with images which are quite different from the actions his objective consciousness intends. If the character of his behavior were a matter of no great concern to him there would be weak Negative Desires. But their importance is so great that they suggest the possibility and consequence of failure. It is these energetic images which intrude and warp the actions into their realization.

How a Complex is Formed —The psychologists call any group of ideas that belong together and have the same emotive tone a complex. That is, a complex is a group of thought structures within the astral body so conditioned that their desire energies tend to release in a common direction. Thus a “football fan” may have a “football complex.” But usually the word is applied to a system of ideas that have an unusually high emotional content; those that have in some manner become overconditioned and thus, because of the tremendous desire energy they contain, are dominating in their influence. Such complexes are mentioned here because suggestion often has played so important a part in their formation, and because they in turn have such a power to determine whether or not a suggestion or affirmation will release energies in the direction intended, or in the direction of Negative Desires. Some people have a complex in reference to a certain political idea. They have thought so intensely about the injustice of certain economic conditions, or about what seems to them the foolishness of some economic measure, that they have endowed this idea with a vast amount of energy. The more they discuss it and talk about it, the more feeling energy do they contribute to the desires associated with the idea. If in their various discussions with others they are strongly opposed, in the effort to overcome this opposition they develop strong emotions, such as that of anger. Thus, as the result of keeping the matter before their minds and repeatedly charging it with emotion, it accumulates so much energy that whenever the complex is tapped the behavior is somewhat abnormal. Most of us are acquainted with the individual to whom we can talk about everything else, but in whose presence it is unwise to mention some one subject. In the presence of this individual if religion, or socialism, or political graft, or the indecency of present-day movies, or the horrors of war, or some special subject is mentioned, he becomes so highly excited that his speech and conduct are exaggerated. He may be well enough balanced on other subjects, but so much energy has been built into the thought organization within his astral body associated with this idea, that when anything touching it is brought to his attention giving these over energized desires opportunity to express, they are powerful enough to brush aside reason and judgment and habitual moderation. His friends caution others against releasing the complex by mentioning that he is touchy about such and such a subject.

Most of us are more or less touchy in reference to some things. And this means that in the conditioning of the past more energy has been added to certain thought groups in our astral bodies than their importance warrants. When something associated with one of these overconditioned thought groups is brought to the attention, this releases their desire energies, which are strong enough to make us feel, and perhaps act, out of proportion to what the situation normally requires. These complexes which are repressed, that is, so strongly opposed by other desires as to prohibit their expression in a recognizable form, are the ones that cause the most difficulty. Their desires dammed up and crowded back are the source of a perpetual conflict. And this conflict continues to add feeling energy to them. Objective consciousness attributes the feeling to other causes, because it will not admit that the desires thus repressed even exist. People, for instance, who are touchy about the indecency of others, show by this very overconditioning of the idea of modesty, that there are primitive desires within themselves in a state of repression. If no such struggle were within their unconscious minds there would be only a normal interest in the modesty or immodesty of others. Reformer complexes, or “messiah” complexes are the “projection” to the outside world of conflicts within the unconscious mind. The individual’s Drive for Significance does not permit him to recognize he has desires which are not in conformity to the moral code which his objective mind has accepted. The struggle within himself (see birth chart of Billy Sunday in lesson No. 96, Mental Alchemy) gives him the feeling that something is radically wrong and needs remedying. The repressed complex struggling to find some outlet for its energy, finally does so through the avenue of endeavoring to correct the ills of the sin-infested world. And because the energy is associated through the struggle with a particular type of sin, that is the one to which the reformation is chiefly directed. Something after the same manner are persecution complexes formed. The individual develops a war within himself which he projects to the outside world. Or, he may have developed so strong a sense of Significance that the suggestion is frequently given to his unconscious mind that he is quite a superior person. When he fails, or when misfortune befalls, instead of perceiving its true source of origin, which is his own character, he can not admit that he in any way could be to blame. When his employer discharges him, the true cause being blocked from his consciousness, he concludes It was brought about by an enemy. Because it is noticed that he is so suspicious, and tends to accuse others for his troubles, he finds it still more difficult to make the headway he believes so superior a person deserves. More and more he blames other people for his real and imaginary misfortunes, and thus develops the persecution complex in which he believes there is a conspiracy against him. Should this complex develop far enough to cause him to take action to destroy some supposed enemy he thus becomes a danger to society.

Inferiority Complex —The unconscious mind, and quite rightly, refuses to consider itself as of no significance. Every person has the wish and the will to be superior in some respect. As a matter of fact, each soul is struggling to develop those qualities which will enable it to fill in the blue print of its ego, and thus occupy a position in cosmic work that no other soul could so successfully occupy. Therefore no matter how inferior an individual may appear to others, nevertheless in some manner he ever seeks to establish his superiority. He may satisfy this feeling of superiority through the facing of obstacles and overcoming them. Or if he can not overcome his obstacles he may at least find a feeling of superiority in some activity which is beneficial to himself and to society. On the other hand, instead of facing his obstacles, he may run away from them, and gain the feeling of superiority through various venues of evasion, such as day dreaming, nervous breakdown, dementia praecox, or some form of behavior which is inimical both to himself and to society. All children have this desire for superiority. Yet they are surrounded by grown people who can do things quite beyond their power. Significance is usually measured in terms of human comparisons; and thus a child may get the suggestion that in most abilities he is quite inferior. A youngster who is brought up in the company of brothers and sisters who, because they are older, can do everything better than he can, may also thus get the suggestion that in all ordinary accomplishments he is handicapped by lack of ability. Especially if he is constantly reprimanded for not doing better. Or he may get the suggestion of inferiority through the social station, lack of money, or peculiarities of his family. Children who are ridiculed by their schoolmates because their clothing is shabby, or who are shamed because of the eccentricity of a parent, or who constantly are scolded by their elders, sometimes permit these suggestions to build into their unconscious minds an unreasonable feeling of inferiority where ordinary undertakings are concerned. Then again, when there is some organic defect, such as poor sight, tendency to illness, a crippled limb, or even when there is no real defect but the parents are over solicitous and cause the child to feel he is not fitted to do the things other children do, this may offer suggestions which accepted by the unconscious mind build up a feeling of inferiority in regard to all normal activities.

It is not whether the child is really inferior or superior that gives force to the suggestion. It is what his unconscious mind accepts as a measure of his own abilities. If he feels that he is handicapped in his efforts to express superior qualities, this constitutes a suggestion. Yet whether that suggestion is accepted and to what extent, is determined by the previous conditioning of the Drive for Significance; that is, by the thought structure relations mapped in the birth chart. Two children, although both are conditioned by their environment, when brought up under exactly the same circumstances, may develop opposite trends because one accepts the suggestions from without, and the other opposes to them autosuggestions of great intensity. Any one of a wide variety of circumstances may be responsible for building into the unconscious mind an inferiority complex. The unconscious mind will not accept the idea that it is really inferior, yet these suggestions force home the conviction that in reference to ordinary activities it is sadly handicapped. Every experience in which the individual is made to feel—irrespective of the merits of his actions—that he has not done as well as is expected of him adds the emotional energy of disappointment to the thought group. Whenever he thinks of his handicap, real or imaginary, his sense of frustration adds more emotional energy to the thought organization related to the Drive for Significance. The very fact that the Drive for Significance is repressed in its normal channels of expression by the thought group built into the unconscious mind through suggestions arising out of past experiences, tends to cause its desire energy to gain a very high state of tension. We say the individual is thus overconditioned in all matters relating to the unconscious feeling of superiority. In the same manner that the man on a precipice who too strongly desires safety, being overconditioned where safety on high places is concerned, feels the impulse to throw himself off, so the individual who is overconditioned where Superiority is concerned is confronted by the images of what he has come to believe are his defects. Because of the over intensity of his desire to be superior, he tends to set too high a standard for himself. So much energy has accumulated behind the Drive for Significance that even a trivial injury to self esteem is too painful even to contemplate. Thus the person with an inferiority complex has built up, as opposed to, and in the conflict with, the suggestion of inferiority, an image of so great Superiority that it may be quite beyond any human realization. Some of the most successful people, the energy for whose high accomplishment was derived from the effort to COMPENSATE for an inferiority complex, have continued to feel dissatisfied and that in spite of what the world said. they had done far less than they should. That is, the image of Superiority in their unconscious minds had been given so much energy that its satisfaction called for a degree of achievement quite unattainable to mortals.

The individual with an inferiority complex thus has two things to contend with. His unconscious mind, through conflict with the suggestions of inferiority, has over-energized the thought of superiority, so that he can not bear to think of himself making tiny little mistake such as normal people do. He feels that he should be so Superior that anything he does is absolutely perfect. Lacking any small degree of perfection would bring him great pain. Yet the images of inferiority in certain respects have also, through the power of suggestion, become slightly energized. His objective mind has difficulties or handicaps over whatever it is that has given him the inferiority complex. Therefore, when he thinks of attempting something, these images are presented to his attention, and the energy of the whole Drive for Significance is diverted into them. He feels the need so strongly of being Superior to others yet these images of inferiority, reinforced with emotion, come before his attention. He not only dreads to attempt things that otherwise would offer no difficulties, for fear of exhibiting some small imperfection; but should he gain the courage to make an attempt, the images of failure are so strong as to attract his attention. His inferiority complex thus energizes Negative Desires that cause him to blunder.

Superiority Complex —The strength of a complex depends upon the amount of desire energy it contains. Any complex, therefore, which can drain into its reservoir the energy of one of the three Hereditary Drives has possibilities of exerting a tremendous pressure upon the thoughts and actions. Also, any particular desire, through gaining sufficient emotional energy from experience or suggestion can become overconditioned. By overconditioned is meant that it has desire energy stored up in it under too great tension to favor normal thinking and efficient action. As all persons inherently have the desire to be superior in some respect, it often requires no great amount of erroneous conditioning to store energy in the thought group having to do with Superiority under enough tension that its release leads to abnormal behavior. We have just discussed the common methods by which an individual acquires an inferiority complex He has an inferiority complex because the thought group relating to Superiority has an overbalancing supply of desire energy. Likewise, an individual only acquires a superiority complex when this same group of thoughts relating to Superiority gain an overbalancing supply of desire energy. How, you may well ask, can one person have an inferiority complex from an overconditioning of the Superiority thought-cells, and another person have a superiority complex when these same Superiority thought-cells are overconditioned?

The answer is simple enough. When the Negative Desires direct the attention to the images of inferiority, the energy is drained into those images. But when the attention is directed to images that have been formed by the feeling of exaggerated importance in regard to all the individual does, he thinks and acts as if he were quite superior to other mortals. The suggestions he has had in childhood have not been such as to oppose images of lack of ability or handicap. They have been such as to cause him to believe that anything he says or does is a little more perfect than what anyone else says or does. Perhaps his fond parents, or relatives, have started early to applaud each thing he did or said, always telling others in his presence how unusually bright he was. His attention was so often directed to his extraordinary abilities, and he gained so much emotional satisfaction from the constant applause that it built an unusual amount of energy into the Drive for Significance. And at the same time he received strong and powerful suggestions that his behavior was superior in all respects. The later experiences of his life, which indicate to other people that he has no remarkable abilities, are powerless to displace these early images of his superior abilities. When he fails, the fact that he has failed makes little impress on his consciousness. He is always ready and eager to undertake responsibilities, even when he is unfitted to handle them. Even his commonplace sayings he considers to be exceptionally brilliant, and any little responsibility he shoulders he feels that in its performance he has accomplished something of importance. An individual with a superiority complex has so much energy associated with the thoughts of his own Superiority that it gives dominating power to any thoughts and images into which that energy flows. And he has had the idea of his own perfection so thoroughly built into his unconscious mind that any thought relative to Superiority immediately directs the attention of the unconscious mind to these images of his unusual importance. He may thus go through life, always seeking applause, always “playing to the grandstand,” coming into prominence as frequently as possible in the belief he is a very superior individual. He is not a good team worker, because he feels the urge so strongly to demonstrate his unusual talents, and usually also he works for praise and glory rather than to help the common cause along; because he has been conditioned to take delight in the praise of his cleverness and talent. If, however, the person with a superiority complex finds too great a difficulty in adjusting himself to the failures, he may, as already explained, develop a persecution complex. One thing he will not do, he will not admit he is to blame for failure. Thus in seeking some seemingly reasonable cause he may consider that the world treats him unjustly. Otherwise he would gain the things his superior talents deserve.

Compensation —As the energy of the three Hereditary Drives can not successfully be repressed, nor can that of any other highly energized desire, when one channel is blocked the energy seeks and finds some substitute outlet. Thus a desire that is blocked in one channel of expression is said to Compensate by expressing through the substitute channel. Those people, for instance, who did we not look deeper we might believe to have a superiority complex, often are driven to the actions we observe in the effort to COMPENSATE for an inferiority complex. The individual with a real superiority complex does not brag nor pose. He knows his actions are perfect, and need no exaggeration to impress people. But the individual with an inferiority complex feels the need of impressing others because he is so uncertain of himself. When he tells a story, he always makes himself the hero. Feeling himself to be inferior, he tries to overcome his imaginary handicap by living in a world of make-believe. In his stories, in his boasting, and in his strutting assurance, he is playing a part, presenting himself to the world as he would like to be. But, because so much energy is dammed up behind the desire to be important, in this compensating outlet, he tends to overdo the part. Bullying those who are weaker does not arise from a superiority complex, but as a Compensation for the feeling of inferiority. The youngster or adult who resorts to such practices feels the need of proving to himself that he is not so powerless as the inferiority complex makes him seem. Even the dynamic “go-getter” who makes the sale when others fail, and who gets more work accomplished than his fellows, is Compensating for a feeling of inferiority. He has to do more than others to prove to himself he is not the weakling he feels himself to be. His assurance is mostly “front.” Yet the suggestions of inferiority that have lodged in his unconscious mind, while strong enough to make him feel inferior, are not strong enough to dominate his attention. In spite of the fact that they have overconditioned the desires relating to Superiority, giving them terrific driving power, he is able to keep before his mind the images of the things he wants to do. His desires thus release in the direction of these and are not switched over to Negative images. Thus all the energy of the complex is directed, in spite of recurrent inferiority feelings, into channels of real accomplishment. The tremendous energy many unusually successful men are able to devote to their work is often derived from the effort to COMPENSATE for a feeling of inferiority. One, off-hand, could mention a dozen such outstanding American characters.

(See analysis of Theodore Roosevelt and Mark Twain in lesson No. 95, Mental Alchemy) But as an instance from olden times think of Demosthenes. Compensating for an impediment of speech; placing pebbles in his mouth and declaiming against the surf that roared in from the sea, and becoming the greatest orator of ancient Greece.

Affirmation Should Keep the Attention on the Image of That To Be Accomplished —As it is always the image before the attention of the unconscious mind that receives the major portion of the desires energy released at that time, the most essential factor in the successful application of suggestion is that the image of that which is to be accomplished should be the center of attention. Then, to give the image strength for accomplishment, it should be linked up with as powerful desire energies as possible. Those of the three Hereditary Drives serve this purpose admirably. The negative form of an affirmation should never be used. If you offer the affirmation, “I am not ill,” it draws the attention of the unconscious mind to the thought of illness, and gives the illness more energy. If in the effort to overcome the tobacco habit you use the affirmation, “I no longer crave tobacco,” it will almost invariably increase the craving, for whatever energy the suggestion releases is directed into the thought of tobacco craving. If you offer the affirmation, “I am not afraid,” it brings before the attention of the unconscious mind the image of fear, and drains into it, through association, the energy of the Drive for Self Preservation. Were it not for the variations in the thought organizations of different people that causes the same thought or image coming in as a suggestion to connect up with thought groups previously in the unconscious mind, the correct application of affirmations would require only that the suggestion be given in terms that would portray what is to be accomplished, and that it should be given positively at a time when the objective mind is inactive, and thus not setting up counter images. But the matter is not so simple as this, because the same suggestion offered to one person connects up with desire energies and images that have been conditioned in one way, yet when offered to another person connects up with desire energies and images which are conditioned to release energies in the opposite direction. One person repeating the affirmation, I am well, just before going to sleep and just at the moment of awakening, while in the border state between sleep and waking, may be greatly benefited. Another person doing the same thing may find that the illness is growing worse. When the thought, “I am well,” is brought to the attention of his unconscious mind, it immediately connects up with the images of the illness. These autosuggestions, being stronger than the suggestions coming in, then draw the attention of the unconscious mind to themselves. The releases, thus are in the direction of illness, instead of in the direction of health.

Yet through a study of this second person’s birthchart, or through finding out in some other manner how he has been conditioned in reference to certain strong releases of desire energy, it is possible to devise a form of affirmation which will not set up counter autosuggestions. If his Religious urges, for instance, have been such as to cause him to have a belief in the power and beneficence of Deity, the affirmation may be so used as to make such energies available. Many people whose unconscious minds immediately oppose to the thought of them healing themselves the autosuggestion that they will remain ill in spite of any effort of their own, nevertheless have a strong belief that God has the power to heal. To the confirmed atheist, the affirmation, God is love; God is everywhere; God’s love has the power to heal; God gives me perfect health; I am getting well," would be opposed by the autosuggestion that God has no existence, therefore, I will remain ill. But to one whose religious training has given his unconscious—in spite of what his objective mind thinks about the matter—a belief in God’s power, the suggestion that through God’s love and power the health is improving is apt to offer no counter autosuggestion. And right here a word should be said about the much abused idea of faith. In the matter of suggestion and affirmation it is not what the objective mind believes that is important; only what strong images are in the unconscious mind. If the disbelief in the objective mind is strong enough and repeated enough to build a counter image in the unconscious mind, so that the counter image gets the unconscious attention instead of the image suggested, the suggestion will merely draw more energy into this opposite image and cause what it represents to work out more fully. Yet thousands of people are healed of various complaints who are decidedly skeptical in their objective minds as to the possibilities of such methods. Religious belief is one of the strongest organizations in the unconscious mind that can readily be used to get the attention and energy for suggested thoughts, because most children have accepted the power and beneficence of Deity. Even though in adult life they have no belief in such powers, yet the suggestion that the difficulty—physical, financial, or whatnot—is being corrected through the intervention of God’s power, connects up with the Religious Urge thought organization in their astral body as it was conditioned in childhood. Their later beliefs have not had emotional energy enough to recondition this early-formed organization. Therefore, the unconscious mind offers no opposite autosuggestions, and the image is brought to its attention in just the form stated in the affirmation.

Detecting Possible Autosuggestions —One method of discerning what probable autosuggestions will develop from using a given affirmation is to employ the method of Free Association. That is, while in a relaxed state of mind, such as is most favorable to receiving such a suggestion, state the affirmation once, just as it is intended to use it, and then let the mind drift. If the word strength, for instance, is the essential thought in the affirmation, note what associations this word has when permitted to follow the line of free association. If, when it is thus used, images arise in the mind in which one has used strength In the past successfully to overcome obstacles, or to accomplish some desired purpose, the word strength may very well be included in the affirmation. But if images arise in which lack of strength brought disaster, or in which lack of strength in some manner brought a disagreeable experience, that word had better be discarded, and another word sought. Some people are so negative—as shown by the negative planets prominent in their birth-charts—that almost any suggestion offered in a very positive manner to them by another person is brought before, and held tenaciously by, their unconscious minds. But other people are so positive—as shown by the positive planets prominent in their birth-charts—that suggestions offered by others tend to develop autosuggestion images of much power. And these tendencies of the individual to react in a particular way because of basic temperament—that is, the birth organization of the thought structures in his astral body—must be taken into consideration in the application of suggestion and affirmation. Yet by a study of this birth organization of the thought-cells and thought structures, and by testing out through the method of free association, the tendency toward certain forms of autosuggestion can be ascertained. Then such words, or such methods can be avoided as tend to release energy in the direction of Negative Desires; and affirmations can be devised such that their associations in the unconscious mind will connect them up with powerful desires already here, directing all into the desired channel. How much is accomplished by the affirmations or other suggestions is determined by the amount of desire energy they can enlist through their associations and the attention given them by the unconscious mind. The direction in which these energies will work depends not necessarily upon the thoughts suggested, but upon the thoughts and images to which the unconscious mind has its attention directed.

How to Think Constructively

Chapter 9 How to Think Constructively CONSTRUCTIVE thinking depends upon the ability to direct the attention, and thus the thoughts, persistently to a predetermined subject. That is, not only must thoughts and feelings be selected which build as desired, but the consciousness must be engaged by them to the exclusion of other thoughts and feelings which are detrimental. It would seem proper, therefore, first to consider how the thoughts can be properly directed, and then to consider the thoughts and feelings which should thus be engaged for the most constructive results. Already in lesson No. 57 (Reason and Intuition) the difference between Spontaneous Attention and Directed Attention has been shown to be the difference between permitting such stimuli as are present to hold the attention, and the critical selection of that to which the attention is given. And in lesson No. 58 (Language and the Value of Dreams), it was shown that most of the thinking of man, as well as of animals, derives from Spontaneous Attention, and because uncurbed by the critical faculties is called Fantasy Thinking; which is in contrast to Directed Thinking. And that Directed Thinking, with the Attention Directed by volition, consumes energy so fast that it is not merely the most useful, but the hardest work in the world.

All Objective Thought and Feeling Expend Electrical Energy —To understand why this latest product of evolution, Directed Thinking, is such hard work that most people shun doing more of it than is necessary to survive, we must briefly discuss the late trend of material science in the discovery of the processes of Objective Consciousness, and the nature of the etheric energies which flow over the nerves. Objective Consciousness, as was explained in lesson No. 56 (Doctrine of Esoteric Psychology), embraces only such mental states as communicate their energies, through etheric motions, from the unconscious mind to the physical brain or nervous system in a manner that can be recognized.

In fact, as set forth in Course 1 (Laws of Occultism), it is only by utilizing etheric energies drawn from organic substance, that any discarnate entity can exert physical force; and only by means of such etheric energies that the soul can make contact with, and control its physical body. And material science now has not merely recognized this etheric energy to be radiant and electrical in character; but it has advanced a theory as to its production by the physical cells of organic life. These cells are of protoplasm, just as the substance of the astral body is thought organized psychoplasm. And each of these cells has a nucleus of protein, which is comparatively acid. Surrounding this nucleus is the cytoplasm, which is comparatively alkaline. Separating the acid nucleus and the alkaline cytoplasm of the cell is a semi-permeable membrane. Electrolytes are thus formed of the humors of the body in such a manner as to make of each cell a miniature electric battery. The semi-permeable membrane separating the nitrogen fraction from the hydrocarbon fraction of the cell, and the membrane surrounding the cell, are adapted to storing and conducting electricity. We have long been familiar with the idea that the heat and light produced in burning wood, oil, coal or gas is merely the release of the heat and light radiated by the Sun and stored in the plant. Also that the heat of the human body, and much of its energy, is derived from the release of solar heat from such carbon compounds. The green leaves of plants are able to store these solar energies in the process of photosynthesis by which they manufacture the carbohydrates from the carbon dioxide of the air and water. But the function of the nitrogen compounds in releasing high-frequency energies is a later discovery. And material science now holds that these high-frequency energies, which are of far greater intensity than the heat radiations due to oxidation of the carbon compounds, furnish the electrical, or etheric energy which runs the body. Nitrogen as it occurs in the air, due to the firm binding of its atoms in pairs, is one of the most inert chemical elements. But when these pairs of atoms can be rent asunder, nitrogen becomes one of the most active of all chemical agents, forming with the oxygen of the air the unstable oxides of nitrogen, such as enter into the nitro group. Carbon compounds united with this nitro group form the most powerful explosives known. Glycerin, for instance, when the nitro group is added, becomes nitroglycerin; toluol, a coal product, when the nitro group is added becomes the explosive TNT. Iodine and chlorine are elements essential to human life; and the iodide of nitrogen is so sensitive it may be exploded by a delicate electric charge or a slight mechanical disturbance; while the rays of the sun, a slight jar, or the lightest contact with the fringe of an oiled feather will detonate chloride of nitrogen. Part of the energy of TNT, nitroglycerin, and gunpowder is derived from the energy of solar radiation stored in the carbon compounds. But glycerin, charcoal, etc., by themselves can not be exploded. The high-frequency energy content of such explosives is due to the nitrogen compounds. And in protoplasm, carbon compounds—sugars and fats—are joined with nitrogen compounds, called proteins.

Scientists hold that the temperature of the surface of the Sun, about 6,000 C, is insufficient for its radiations to tear apart the paired nitrogen atoms of the atmosphere. Lightning, terrestrial electricity, and nitrifying bacteria, however, are able to do this. The Fixed Nitrogen Research Laboratory at Washington reports that one hundred million tons of nitrogen are thus fixed annually by lightning and carried to the earth’s soil by the precipitation of rain, snow and hail. And as having a bearing upon the production of certain types of psychic phenomena through the use of high-frequency etheric energies generated in the body, if temperatures sufficiently high can be obtained even enough electrons can be knocked off of atoms to change them into different elements. Dr. Bengt Hedlen, for instance, in the Institute of Physics at Uppsala University, through an electrical discharge attained a temperature of 500,000 C, causing copper to lose 18 of its 29 electrons, and thus converting it into sodium, which has only 11 electrons revolving round its nucleus. Because lightning puts more energy into the fixation of nitrogen than the Sun’s radiance puts into the carbon atom, the oxidation of a nitrogen compound, such as protein, emits a shorter wave than the oxidation of a carbon compound, such as the fats and sugars. That is, each cell of protoplasm, in addition to gathering heat, emits waves of high frequency, capable of knocking electrons off of atoms and thus creating an electric charge. Such electrical charges, Dr. Edwin J. Cohn, Professor of Biological Chemistry at Harvard, found to be present on the giant protein molecules, which previously had been considered electrically neutral. Measuring these charges, he points out that the movement of such an electro-magnetic molecule operates like the armature of a dynamo. It produces an electric current. And these electric currents are the etheric energies which flow over the nerves and enable the mind to control the body. It is thus held that protein molecules are able to release the high-frequency energy of the lightning which fixed the nitrogen that plant life took from the soil. This is in accordance with Einstein’s Law of Equivalence: that the energy of an atom is given out in the same quanta as those received by the atom. And these short-wave radiations have properties with which we have become familiar in the radio. In fact, Dr. Cohn used the same technical developments in the measurements of the electrical properties of the giant protein molecules that have led to the improvement of the radio. Of all the cells of the human body, those of the nervous system are best adapted to the production of short-wave radiations, as well as to carrying electric currents. And the gray matter of the frontal lobes of the brain are the best adapted of the nerve cells in this respect. These, because of their high specialization, are the ones chiefly employed in objective thinking.

However, this discovery of the electrical properties of protein proves that the nervous system of man is, as occultists long have held, a radio broadcasting set. And it also means, because the scientists have found these electrical phenomena of the nervous system to be reversible, as when the cells recharge in sleep, that the nervous system is a delicate receiving set, capable of intercepting shortwaves which reach it from other broadcasting sets. Telepathy, which material science very reluctantly is being forced by the experiments of its own savants to accept, thus finds its explanation. And also, as telepathy more frequently is due to the broadcasting and reception of ether waves rather than those astral, it becomes apparent why the ancients classified thought-transference as one of the seven physical senses. Chemists, for some time, have been aware that the long-wave heat radiations resulting from the oxidation of the carbon compounds were inadequate to account for the “hair trigger” violent adaptations of the higher forms of animal life; or even those rapid changes from inaction to action commonly observed. They knew that in some manner the iodine nitrogen compound secreted by the thyroid gland was involved in energy production, and that another nitrogen compound secreted by the adrenal glands gave energy of the most explosive type. In proportion to the size of their hearts, for instance, lions and tigers, which from a state of rest move into terrific speed, have unusually large adrenal glands. To initiate the explosion of dynamite, or yet more powerful nitrogen compounds, it is customary to use still more sensitive primer or fulminate. It has already been mentioned that iodide of nitrogen is such a sensitive detonator; and observation indicates that adrenaline is even more powerful than thyroxin in the human body to release the short wave lengths which lightning or nitrifying bacteria have stored in the protein molecules. Because, through his thoughts and feelings, man has the ability to increase or decrease his mental and nervous tension, which means the rapidity with which the nitrogen compounds release radiant energy, and so control the comparative shortness of the wave lengths emitted, he can thus tune in on various levels. And as etheric energies of the nervous system are ready transformers and conductors of corresponding astral broadcasts, he can tune in not merely on broadcasts through the ether, but on the astral broadcasts from the planets and from minds that no longer are of earth. In fact, whether he is aware of it or not, he does thus tune in on the energy of any planet that makes an aspect in his chart by progression. If he has a progressed aspect to Mars, for instance, as explained in Lesson No. 61 (How to Rule the Stars), the Aggressive thought-cells in his astral body receive, through the aerial mapped by the aspect, an additional supply of energy. Because they have more energy, they can impart it to the nerves of the gonads and of the adrenal glands. This local electrical stimulation releases hormones in the blood. These reaching the cells of the body increase their electrical discharge.

These electrical discharges over the nervous system, unless there is a deliberate effort made to cultivate other thoughts, stimulate thoughts of the Aggressive type, which keep the nervous system constantly tuned to pick up still more of the Mars broadcast. But as the brain-cells generate high electrical charges under the processes of thinking and feeling, it is within their power to reverse the process. That is, properly Directed Thinking, instead of being stimulated by the electrical currents coming from the body cells, can initiate a current which stimulates another hormone, which in turn has quite a different effect upon the body cells. This, in turn, tunes the nerves and energies flowing over them in on invisible energies of a frequency corresponding to the thoughts which initiated the electric flow. In other words, whether the electrical current is a response to an external stimulation which determines the quality of thought, or is a response to a type of thinking deliberately selected for that purpose or some other, when once initiated it tends to gain volume and perpetuate itself through the action of the hormones of the endocrine glands, and the energies of similar frequency picked up radio fashion, by the nervous system. To be able, therefore, to determine in large extent, what planetary energies, what thought-energies radiated by others, and what character vibrations from objects, are picked up, radio fashion, by the nervous system and added to the thought-cells, to give them special types of energy, requires the ability to do Directed Thinking. And Directed Thinking, which is the only avenue to Constructive Thinking, requires that the brain shall develop and use a high electrical potential. Each cell of physical life, whether a portion of a larger plant, animal or man, or independent of such an organization, is a generator of electric charges and radiates short wave length energies. Through etheric motions it is kept in contact with the four-dimensional thought-cells which constitute its intelligence. It is these four-dimensional thought-cells thus associated through short wave-length etheric radiations with the physical that, as cited in lesson No. 95 (CS 9, Mental Alchemy), enable blood corpuscles, epithelial cells, and various physical organs intelligently to continue their special kind of work even after they have been removed from the body of an animal. In the Rockefeller Institute for Medical Research, for instance, a chicken heart has been not only kept alive but beating in a glass tube of nutrient solution, and constantly growing, for 25 years. So long as the electric equipment is able to perform its function of furnishing short wave radiations the thought-cells, which have gained their experience for such work in less advanced forms, are able to keep contact with the physical; and to exercise control of its movements through directing the flow of electrical energies. But when, for any reason, the battery runs down, the essential conditions of contact between the three-dimensional and the four-dimensional plane are no longer present, the thought-cells can not exercise control, and the physical is pronounced dead.

As explained in full detail in lesson No. 59 (Desire and How to Use It), not only the thought-cells which constitute the intelligence of physical cells and physical organs, but the thought-cells and groups of thought-cells which are embraced within the astral body of man, possess energy in a state of tension seeking release such as is called desire. Also even those desires which have been expressed and not recognized by the objective mind, give rise to tensions in the nervous system. These tensions are due to differences in electrical potential. That is, the thought-cells and groups of thought-cells within the astral body, to the extent they have permanently, or gain temporarily, an energy supply, are able to impart that energy to the physical, causing electrical charges of high potency to be generated in certain regions of the nervous system. Electrical currents carry the reports of the various physical senses—hearing, feeling, seeing, tasting, smelling—to the brain. These are stimuli received directly from the three-dimensional world. And in addition, the more powerful thought structures of the unconscious mind impart the energy of their desires to electrical currents which flow to the brain. At times, due to the additional energy supply received from the planets when progressed aspects form, as explained in lesson No. 61 (How to Rule the Stars), these thought structures are able to bring a tremendous force to bear upon certain nerves, causing them to generate electric charges rapidly. These electrical energies, generated through impact with the physical world and through energy releases from the thought-cells of the unconscious mind, reaching the brain, tune its physical cells to thoughts of a corresponding nature. That is, the attention is directed, not to some critically selected subject, but to thoughts relating to the stimuli. The thinking which results is called Fantasy Thinking.

The Electrical Function of Rest and Sleep —In order for the brain cells to vibrate sufficiently to register as objective consciousness, electrical energy is expended. The cells of the gray matter of the brain are the most effective electric batteries of the body. Yet all conscious thought consumes electric energy, and tends to exhaust the electrical charges formed by these cells. And like any electric battery if the circuit is kept closed it tends to run down. If you keep your foot on the starter of your car, you are aware that the current weakens, and if this is continued your battery goes dead. So, not only with the brain, but with every cell and organ of the body, if it is to continue to perform its function it must be given an opportunity to recharge.

Yet if, before a battery is dead, the circuit is broken, it recharges itself. For a battery thus to recharge, it is necessary for it to have resting periods. And all the organs of the body are provided with such periods of rest in order that they may not become completely polarized, or dead. The nerve cells that operate the breathing, for instance, thus rest, from sixteen to eighteen times per minute. The heart and its nerves take from seventy to ninety short rests between beats per minute; and the various other glands and organs take brief rests between their periods of rhythmical activity. The brain, because its effective use requires a longer period of activity not broken by short periods of loss of consciousness, has developed the power to generate moderately strong electrical currents over considerable length of time. Yet, for it to recharge, it also must have a period of rest commensurate with the work it has done. Commonly, this period of rest is about eight hours out of each twenty-four. This period of rest, during which the cells of the brain recharge, is known as sleep. A rabbit kept awake, but otherwise kindly treated, always dies, usually on the fourth or fifth day. Other animals and human beings, prevented from sleeping, also die. They die because the circuit has been closed so long the battery has completely run down. It has had no opportunity to recharge. Rabbits and such animals as have been kept awake by scientists to determine the electrical effect of loss of sleep, have been given the minimum amount of stimulation to keep them awake. But college students, used for the same purpose, have been tested in connection with degrees of mental activity. The more intense the mental activity and the more concentration required the sooner exhaustion was observed.

Directed Thinking Requires High Electrical Expenditure —In electrical terms, this means that to keep the attention Directed to some predetermined line of thought, the brain cells related to this line of thought must generate, or mobilize, an electrical potential higher than the electrical potential generated, or mobilized, by the brain cells receiving stimulation from the desires of dissimilar thought-cells or from incoming nerve currents. In other words, the thoughts to which the attention of the objective consciousness are given, must be able to command and use electrical energies of higher voltage than other thoughts which compete with them for attention can command. Or, to put it in another way, the thoughts which can muster the highest electrical potential, by virtue of the greater energy they can impart to the brain cells, are the ones which gain objective attention. Yet at all times there are energetic thought-cells within the unconscious mind whose desires strive to gain recognition, and at all times stimuli from the outside world coming in over the nerves that tend to give electrical impulses to brain cells and thus gain recognition. These are the sources of Spontaneous Attention and the guiding influences in Fantasy Thinking. And that they may not thus gain recognition, and

dominate the thinking, the thought-cells within the astral body which relate to Directed Attention must be able to mobilize in the brain cells used in the Directed Thinking, an electrical energy not merely strong enough for recognition, but with a potential sufficiently high that it can overcome, and displace, the electrical energies stimulated by Spontaneous Attention. We all know that the greater the distractions, the more difficult it is to keep our minds on our work; and that when some crisis in the life had developed, it may be almost impossible to give sufficient attention to ordinary duties to perform them properly. Such stimuli, from the outside or from within, under these circumstances, are strong enough to generate electrical charges of sufficient power to be able to displace those which we are able to generate by Directed Attention. When, under such circumstances, we do keep our thoughts effectively upon our work, it is at the expense of a tremendous amount of vital force, that is, of electrical energy, and we quickly tire. Directed Thinking requires not merely an expenditure of electrical force to vibrate the brain cells properly as in Fantasy Thinking, but it must employ in addition, electrical energy sufficient to overcome other electrical impulses which compete with it for objective attention. Because it must consume so much electrical energy in overcoming these resistances, and because such thinking is a recently acquired biological process, Directed Thinking is the hardest work in the world. Self mastery and the intelligent conditioning of the desires, as well as the ability to think problems through and to act upon conclusions derived from reason, rather than acting from blind impulse, depends upon Directed Thinking. It is therefore of utmost importance to every person to be able to employ it. But it can not be acquired merely through wishing or willing. Like all other human activities, it is a Conditioned Process. To acquire proficiency in it, therefore, it should be practiced regularly. Yet because it is such hard work, consuming much energy, unless this practice is properly approached, it is painful. Work in general, as distinct from play, of itself is painful; and the harder it is, the more painful it becomes. Therefore, unless associations are employed which give a feeling of pleasure, the painfulness of the process tends to cause it to be shunned as much as possible.

Cultivating Directed Thinking —However potent painful conditioning energy may be to cause the thought-cells containing it to attract events from the four-dimensional plane, objective consciousness, for its own preservation tends to repress and forget that which gives pain. For Directed Thinking to get attention sufficient to become habitual, therefore, whenever it is employed it should be considered in connection with the satisfaction it

gives to numerous other strong desires; that is, as explained in lesson No. 60 (Why Repression is not Morality), in reference to Sublimating Desires, through artificial association it should be made as highly pleasurable as possible. Thus to be able to direct one’s thoughts and one’s destiny should give high satisfaction to the Drive for Significance. And because it can be made a means by which any of the other nine types of desires can more fully be released, dwelling on these in connection with a period devoted to Directed Thinking will tap their desire energies. And when through such associations Directed Thinking becomes sufficiently pleasurable, the pleasure will make it habitual. Because it consumes so much electrical or vital energy, intense Directed Thinking soon leads to exhaustion. People, when they are tired do not think as clearly as when rested, because there is insufficient electricity at their command. High executives, for this reason, usually refuse to make important decisions when fatigued. We can not expect to keep our brains intensely at work over long periods of time. But with the desires of the thought-cells relating to Directed Thinking sufficiently conditioned with pleasure to keep their main objective before the attention, it is not depleting to keep the mind enough occupied with beneficial thoughts, that non-beneficial thoughts, and destructive thoughts will not be able to intrude into objective consciousness. This implies that the individual has cultivated a number of harmless yet pleasurable interests, to which, when his brain is not engaged in work, he can turn his attention, and which have enough desire energy that it requires a minimum consumption of electricity to keep thoughts relating to them before objective consciousness. An individual can not think of nothing and at the same time remain awake. If his attention is not occupied with beneficial thoughts it is sure to be engaged with those less constructive. And as he can not work too continuously, both sleep and recreation are essential if he is to keep his thinking consistently constructive.

Common Hindrances to Constructive Thinking —All action, as so thoroughly set forth in lesson No. 59 (Desire and How to Use It), is due to the release of desire energies stored through Conditioning in the thought-cells and thought structures of the astral body. The direction in which the action moves, whether that action is on the four-dimensional or on the three-dimensional plane, is toward seeking satisfaction for the desires. But the channel through which this satisfaction is sought is determined by the manner in which the desire energy has been Conditioned to find expression. When desire energy has been so conditioned that it repeatedly finds expression, and therefore at least some satisfaction, in a certain action, this constitutes a habit.

When desire energies within the thought-cells or thought structures of the astral body acquire a tension, or potential, sufficiently high to gain the attention of the objective consciousness, their energies are imparted to the etheric energies of the brain cells. They generate electrical charges which initiate nerve currents that produce glandular or muscular activities. Visual images, auditory impressions, and other perceptions, as explained in lesson No. 58 (Language and the Value of Dreams), are the customary means by which the unconscious mind communicates information to the physical cells, physical organs and glands. It is not within their province to distinguish between an image more directly from the three-dimensional world and an image formed in the imagination. The reactions of fright or anger are just as strong when one mistakes a friend for a dangerous foe as if the dangerous foe were actually present. Nor do the desire energies of the thought-cells and thought structures of the unconscious mind discriminate, unless they have been Conditioned to do so, between gaining satisfaction through imaginary accomplishment or through real accomplishment. Their energy is released quite as fully through either channel; and having been expended is not available for further activity. In either case the desire energies cause electrical charges to be generated in the brain and nervous system, and electrical currents to flow. But if the satisfaction is obtained through imaginary exploits, the electrical currents initiate less pronounced muscular contraction and spend their energy chiefly in those emotional discharges that affect the glands. Not only is the desire energy of the unconscious mind expended in imaginary accomplishment; but the physical vitality, or electrical energy, of the nervous system also. The person who day dreams is using up both thought energy and electrical energy which could be used for some actual accomplishment. And if his emotions are intense he is quite as fatigued as if he had been doing practical work. Many people find that if they tell their plans to others that they never realize them. They thereafter begin to lose interest in the project about which they have talked. These people get so much satisfaction about what they are going to do, that it drains the desire energy which is seeking satisfaction in the contemplated project, and none is left for the actual work. That is, they have conditioned their desire energies to find release and some measure of satisfaction, through the mental pictures and the emotions which accompany a discussion of their future realization. To the extent the energy is thus spent is there less desire left for actual accomplishment. Yet other persons, if they tell their plans, almost invariably carry them through. They have Conditioned the Drive for Significance so that, once they have committed themselves to others, its whole force is thrown behind the project. After stating they were going to do something, if they should fail to do it they feel they would not only lose face with others but with themselves. Such acknowledgment of inferiority is more than they feel they could stand. Consequently, once they have told others what they are going to do, they do it or die trying.

Energies of Emotions Should Be Utilized in Action —Because actual accomplishment is always at the expense of desire energy and the electrical energy generated by it, it is a sheer waste of valuable assets to permit the finer sentiments and emotions—when through reading, through hearing music, through witnessing a good movie, or through other stimulation they have been aroused—to expend themselves merely in feeling and the accompanying glandular reactions. Such emotions and sentiments as well as those less pleasant were developed for the purpose of meeting actual situations and doing something about them. Their energies can find sufficient release in the feeling which accompanies the mental images to give them some degree of satisfaction. And, like the energies released in day dreaming and in talking about what is to be done, unless they have been conditioned to express in action, it is much easier thus to give them satisfaction than to direct them into channels of actual work. But constructive thinking demands that when an emotion or a sentiment is felt that its energies be used in doing some constructive thing. Furthermore, the body will be more healthful if given a task such as will utilize in a constructive manner, the activities for which the glands have mobilized its forces. When, therefore, music, the screen, or reading has been of such a character as to give the impulse to do something noble, take special pains to decide right then to do some good deed. And having thus decided, be equally sure later to find some good deed to do, even though it be unimportant, and to carry it through. The importance of the worthy deed is not so significant. The significant thing is that, if every time a noble impulse is felt, or an aspiration to high endeavor, this desire energy of the thought-cells and thought structures is released, not merely in wishing to do something fine, but in real action, this Conditions such energies to find habitual satisfaction only through deeds. And such a habit once formed, because it uses desire energy so effectively, is sure to lead to real accomplishment. Painful thoughts and their attendant emotions should be avoided as much as possible, through displacing them with pleasant thoughts and emotions. When, however, anger, fear, sorrow, lust, despair, or other painful emotion has been permitted, that is, when the tension of powerful desires is released in such a manner that they create a widespread and painful disturbance of the nerve centers, it is unwise to permit them to dissipate their energies merely in mental images. Such nerve currents mobilize the whole body for a certain type of action. And if action results, it not only ameliorates the tendency to chemical imbalance and consequent disease but it Conditions the habit of accomplishing something with such desire energy as finds release.

Whenever the body is mobilized to meet an emergency, as is the case when an emotion is present, that energy can be employed either in actions that are detrimental or in actions that are beneficial. Therefore, when irritation or anger, in an unguarded moment gets the mastery, find, as quickly as possible, some constructive work to do. Hard physical labor in which the thoughts must be applied to the work is a good way to expend such energy; or concentrated application to some mental problem that needs solution. That is, an attack on some physical object or mental problem which when defeated will prove beneficial, is substituted for the attack on a human enemy. And when the obstacle is defeated, whatever it is, to further condition the energies, the full glow of triumph should be felt. Under the emotion of fear the body is mobilized to run away. Despair is a fear so great that it presents no images of possibly averting disaster. Sorrow and grief are fears for self satisfaction due to loss; and worry is a succession of small fears that conditions will not be successfully met, or that in the past they have not been met to best advantage. These, and all other negative desires, as explained in lesson No. 63 (The Correct Use of Affirmation), through directing the attention and therefore the energies into images of things to be avoided, tend to bring that to pass which is most feared. In this they are in direct contrast to caution; which is an intellectual appraisal, unaccompanied by emotion, of a situation for the purpose of deciding the best course of action. Yet fear, as well as anger, mobilizes energy for action. And these energies should be used courageously in some constructive work. Yet thoughts about self and the effect of things upon oneself, which then tend to intrude, draw the attention to negative images. Therefore, if difficulty is experienced in diverting the energies of a negative emotion, such as fear, into productive channels, so strong an interest should be developed in assisting others, or in some unselfish work, that the mind is taken from thoughts about self. Discordant emotions arising from the reproductive impulse, because in their essential nature they are creative, should be expressed in beneficial creative work of some kind. When they are present the body becomes mobilized for creative work. And the energy may be used to advantage in designing a house, in artistic work, in music, in writing, in mechanical invention, or in some other channel which is clearly creative in nature.

Displacing Painful Thoughts —It is better not to permit painful thoughts to enter the mind, or for discordant emotions to be present. If one realizes that progress is only possible through acquiring ability to overcome difficulties, and that the only manner in which this ability can be acquired is through experience in overcoming difficulties, there will be less of a tendency to harbor painful thoughts when difficulties are present.

Situations, whatever they are, should be analyzed intelligently, to discern the best course of action. Such examination of the various factors, even if those factors menace life or happiness, so long as the process is a product of impersonal Directed Thinking to that end, is accompanied by very little feeling. It has little power to Condition the thought-cells, or to release emotional energy. But after the period deliberately chosen for the purpose of carefully analyzing the best manner of meeting a difficulty has passed, and a decision as to the best course of action has been made, the attention should be kept away from the painful images which it suggests. Yet, as the objective mind can not remain a blank and retain its consciousness, the only manner in which its attention can be freed from the painful images which tend to intrude when grave difficulties arise, is to give the attention so thoroughly to more pleasant interests that these completely occupy the thoughts. Irritation, lust, fear, despondency, discouragement, worry, sorrow or any other painful thoughts or emotions are increased by giving attention to them or to their objects. The problem of preventing such thoughts, therefore, is that of having constructive interests of some kind, including recreational activities, which have acquired sufficient pleasurable Conditioning energy that when the attention is Directed to them it requires little volitional energy to keep them before consciousness. For each type of painful thought there is a specific type of thinking and specific interest which is best to use in displacing it. These Mental Antidotes are given in detail in lesson No. 97 (Course 9, Mental Alchemy). But at least each person, whether familiar with these or not, should have, or cultivate some activity to which he can turn, in times of stress, with the assurance it possesses enough attraction to take his mind off himself and his problems. Painful thoughts of all kinds thrive on introspection and consideration of self. In the office, or about the home, therefore, when annoyances or irritations develop, the sooner the attention is turned from them to whatever work needs to be done the better. And when worries intrude, or there has been a loss that tends to give rise to grief, the more completely the attention can be given to some positive work the better. And because the negative emotions arise from thoughts of effects upon self, nothing is better than to become so busy and occupied in helping some other person, or in assisting some worthwhile cause, that there is no time for thinking about self. For the most effective type of living, those thoughts and activities should be selected which, after thorough analysis, are considered to be most highly beneficial. But these thoughts and activities should not be painful. As explained in lesson No. 60 (Why Repression is Not Reality), any type of thinking and any kind of activity may be conditioned, through association with the various other desires, so that its presence

will give a feeling of pleasure. This feeling of pleasure attracts the individual still more strongly to the thoughts and activities, tending to make them habitual. And in addition, it causes the thought-elements and thought-cells then built into the astral body to be harmonious enough to work from the four-dimensional plane to attract fortunate events into the life. Whether in thinking or in acting, it is poor technique to be scourged to it by a sense of duty. Instead, as much pleasure as possible should be taken in such as is deemed beneficial.

Developing Will Power —Most people know that worry, fear, anger and despondency are destructive, and set their will against them. But this avails little, because Fantasy Thinking is so habitual that they can not keep their thoughts Directed to other things. Will power itself is merely a habit that has been Conditioned of carrying to conclusion those things resolved upon. Every resolution carried out as determined conditions a strength of will. Therefore, we should never make resolutions that are beyond our abilities to carry out. All matters of consequence in life that call for decision should be carefully analyzed in detail. Writing out all factors that favor each side of a decision helps prevent desires, other than that to give a correct appraisal of the situation, from warping the judgment. In arriving at a judgment, sensation and emotion should be held in abeyance. But when the decision has once been made, the integrity of the character depends upon following out this predetermined course of action to the letter and in the face of all obstacles. To permit impulse, passion or pain to divert the efforts from the course decided upon is to dethrone the will and cause the character to revert toward the animal state in which spontaneous desire is the sole director of effort. People of fixed wills have thus cultivated a habitual mood of resolute determination. Thus also, people of energetic will, through Conditioning, have cultivated a permanent mood of energetic activity. This mood vitalizes whatever they attempt to do. To develop such an energetic will, and to live to better advantage, we should make a daily practice of Directed Thinking. Whatever requires our attention should chain our thoughts to the exclusion of irrelevant images. When we talk, our minds should be keenly interested in the conversation and never permitted to wander off in day dreams. When we read, we should think only about that which we are reading. When it becomes desirable to think about something else, we should put other thoughts and effort from our minds and concentrate the attention on it. When working, all the attention should be directed to the work; and when playing all the attention should be given to play. Nothing should be done half heartedly. Either put all the energy of the mind into it, or do not do it at all.

With such constant training in Will and Directed Thinking, but not through merely willing to do so without the Conditioning process, one can acquire the ability to entertain, even under the most trying circumstances, only Constructive thoughts and emotions. These, in turn, displace those which hinder spirituality, usefulness and happiness.

How to Cultivate Subliminal Thinking

Chapter 10 How to Cultivate Subliminal Thinking STARTLING as it may seem at first thought, it is nevertheless true, as demonstrated by the research of laboratory psychologists, that most of man’s thinking is done below the threshold of objective consciousness. While this type of mental activity may be called unconscious thinking, many psychologists still prefer to employ the words sub, meaning under, and limen, meaning threshold, and thus refer to those mental processes which take place below the threshold of objective consciousness as subliminal thinking. As to their prevalence, an eminent psychologist has quite correctly compared man’s total thought to an iceberg; the small section appearing above the water representing by proportion objective thought, and the immense volume out of sight beneath the waves representing by proportion the vast bulk of subliminal thought. A wide variety of experiments have been devised to demonstrate that streams of thought constantly pass through the four-dimensional consciousness of which we have no objective recognition; and that these thought processes of the unconscious mind are more active and numerous than those which are successful in imparting their vibrations to the cells of the physical brain and thus gain objective attention. One of the most interesting and convincing of these experiments illustrates the inability of anyone to pick a name or number at random. Careful analysis by the method of Free Association, which is explained in lesson No.100 (Course 9, Mental Alchemy), reveals that every such attempt brings to the conscious attention a name or number which, without being so recognized by the objective mind, is associated with, and thus becomes the symbol of, some strong desire. For instance, one man desired to choose a name at random for a character in a book of fiction he was writing. Afterwards, when asked why he chose that particular name he replied that there was no reason, as he could remember no person having that name. Psychoanalysis, however, caused him to remember events of his childhood long forgotten, as he thought. And a continuation of the process, much to his

astonishment, enabled him to remember a person bearing the name he had given to the fiction character. Furthermore, the most pronounced characteristic of this person was that which he wished to portray by the character in his story. He thought he chose a name at random, but his unconscious mind had really given him the name of a person he had known who exemplified the traits he wished to set forth. Dr. Jones tells of a man who defied him to connect a chance number with anything significant in his life. When asked to select such a number he chose at random 986. Free association was then applied by Dr. Jones. Very quickly it brought to the man’s mind the memory of a very hot day six years previous, when the newspaper, omitting the decimal point, had quoted the temperature as 986 degrees F instead of 98.6 F. At the moment this number was selected the man had just drawn back from a fire in front of which he was seated because of its intense heat. The heat of the fire had suggested to the unconscious mind the hottest day of which it had knowledge. This, of course, is in conformity to the LAW OF ASSOCIATION, by which succeeding mental images are always related through Resemblance or Contiguity with those to which attention previously had been directed. As this hot day in itself was not significant of any important desire, the Free Associations were continued. And they brought out that this man was greatly worried because of a noticeable lessening of youthful vigor and energy, which he had come to believe was due to excesses in private life. The fire in front of which he sat reminded his unconscious mind of the energies he had wasted in passion, and when he tried to think of a number at random, the unconscious mind projected into his objective consciousness one that symbolized the private dissipations that were draining his life forces. 986 was the symbol of excess, drawn to objective attention through his desire to reform.

Cause of Laughter —In a not unrelated way laughter is the expression of a desire whose existence is not consciously recognized. The group of thought-cells whose energies express as civilized conduct are strong enough to exercise considerable censorship over the expression of gross, brutal and savage desires. Yet the three hereditary drives, and perhaps some others, always have thought-energy in a state of tension, striving for release. And as considerable of their energy was derived from experiences in lower forms of life, they merely require the removal of censorship restraint, or the sanction of civilized custom, under appropriate stimulus, to spill over into the nervous system and produce rather violent and widespread disturbances.

Significance is attained largely through comparison with others. A person who is conscious that he makes mistakes is apt to feel less inferior when he perceives that other people make mistakes that are quite as serious. This tendency to bolster up the feeling of superiority, not through the attempt to reach a higher level, but through tearing other people down to a level as low, or lower, than one’s own, is a trait taken advantage of by politicians and the news sheets. The unconscious mind, in its frantic effort to maintain its own sense of superiority, tends to believe, as a wish-fulfillment, whatever charges of incompetency or immorality are brought against others who have attained more wealth, higher social station, or political importance. That these individuals have attained the things it desires, but has failed to reach, is a challenge to its sense of importance. It does not like to admit that others have greater ability or more worth. Consequently, when these people who have attained to greater success or importance get into difficulty, or charges are brought against them, this gives the thought-cells related to significance great pleasure. They feel of greater significance than before, because by comparison the individual in whose unconscious mind they reside is made to seem equal or superior to these others. The tendency of some to disparage the characters of others as well as the tendency to over-criticism, has back of it as a rule no conscious malignancy. It arises from a conscious feeling of inferiority, and the endeavor to compensate and find satisfaction for the drive for significance, not through constructive channels, but through the subversive means of making others seem inferior. Yet the same individual, who habitually believes the worst, and tells the worst, about others; when he champions a cause or an individual, is equally prejudiced in its favor. This is because he then sympathetically identifies himself with the individual or cause. The cause or the individual then seems an expression of himself. He enjoys vicariously its virtues and its triumphs; and the greater its merits and the more pronounced its success, the more his own sense of significance is elevated. When others make mistakes, blunder, or appear at disadvantage, this, by comparison, raises the individual’s estimation of himself. If the mishap to another is serious, the energies of the more civilized thought-cells are released, rather than those of the drive for significance. There is a feeling of sympathy for the other, with the impulse to do something to remedy his plight. No one could laugh at the death of another; because, even though it brought a consciousness of superiority, and some very tangible advantage, the thought-cells stimulated more directly by a tragedy are those whose desires strain for release in efforts toward the preservation of human life.

But when another places himself in a position of inferiority through some error or action of no great consequence, such as through a blunder in action or in speech, this affords the necessary stimulus and the avenue to objective consciousness, through which the desire energies of the drive for significance find access to the nervous system. They generate electrical currents that flow over the nerves and produce laughter. That which is humorous releases desire energies that have attained a high degree of tension through presenting situations in which no one suffers severe harm. Wit also, if cleverly applied, suddenly releases desire energies which have tension enough when they find access to the nervous system that they produce laughter. But wit is not altogether harmless. Too frequently it wounds someone, or tends to cause him too painful discomfort. Therefore, while people laugh at witty remarks, because it enables some strong desire to find violent and pleasant release, they unconsciously tend to distrust and resent the one who thus causes others pain. People who wound others, even when in so doing they cause laughter, are never popular. Yet an individual can poke fun at himself and everyone will like him, because the drive for significance finds so much satisfaction in releasing its energies through perceiving weaknesses in someone else. And when an individual deliberately holds up his own weaknesses, no resentment is felt: for it is recognized that he is not suffering greatly, but apparently finds pleasure in pointing out his own follies. It might seem strange that an individual could find pleasure in his own discomfort were it not for our understanding of the process of conditioning. Some people never laugh at their own mistakes who laugh boisterously at the mistakes of others. But there are those who have conditioned themselves to view their own conduct as it appears to others and find keen pleasure in discovering shortcomings and errors. It gives them a sense of superiority, and thus releases the energy of the drive for significance, to be able to recognize that which is ridiculous, even if it pertains to themselves. Ability to do this is a valuable asset; because when we recall any situation of the past, or view any predicament of the present, as a subject of merriment; when we honestly can laugh at it; this releases its emotional energy. It also reconditions the thought-elements derived from the experience, which may have been repressed, and through the pleasant conditioning energy thus contributed, prevents the formation of an inharmonious thought-compound. When people take themselves and their affairs too seriously there is apt to be painful conditioning energy built into the thought-cells whenever things do not go just as they desire. To prevent this, a sense of humor becomes highly valuable. Furthermore, when some repression causes difficulty, if it can be recognized through Free Association or some other method, and can then be seen, not as the tragic thing which it once appeared, but as having a humorous side, so that it provokes laughter, this will

release the repression, recondition the thought-cells associated with it, and remedy the difficulty more effectively than any other method. When you can laugh at experiences that when they occurred gave rise to shame, embarrassment, feelings of inferiority, remorse, ungoverned grief, etc., the emotional energy they built into the astral body will no longer be able to do much harm. But laughter may be caused by the energy releases of other powerful desires as well as by those of the drive for significance. The drive for Self Preservation and the drive for Race Preservation also have thought energies that with proper stimulation find emotional release. The typical Jewish jokes, that is the jokes in which custom makes the traditional shrewdness of the Jewish people the central pivot, release the energy of the Drive for Self Preservation. One individual, in such stories, through some clever device or cunning deception, attempts to get the better of the other in a bargain. Business transactions are related directly to self preservation, and the recognition of the trick by which advantage might have been taken of the individual had he been unaware of it, gives pleasure to the thought-cells relating to self preservation, and releases their energies. In a similar manner the traditional thrift of the Scottish people affords no end of jokes. Self Preservation requires in all of us the practice of economies against which there is a feeling of resentment. We would like to spend more freely, but the desire for safety imposes restraint. Yet in comparison to the stinginess of the central character of a Scotch joke, our own expenditures seem pleasantly generous. The energy of the Drive for Self Preservation which has been placed under restraint by fear of privation, thus is tapped and finds violent and pleasant release, generating electrical currents that give rise to laughter. Similar electrical currents, stimulated by mechanical contacts which produce the sensation of tickling, may likewise produce the physical response of laughter. In the jokes with sexual implications the energy release is, of course, that of the Drive for Race Preservation. The individual may not recognize the presence of sensual desires; but the reproductive desires have energy straining for satisfaction. Through the cunning wording of the joke, its suggestiveness instead of its more obvious statement, the energy of the reproductive desires are able to slip by the censorship of the more highly civilized thought-cells and into consciousness, imparting their energies to the nerve currents in a manner that causes laughter. Thus the kind of jokes an individual laughs at, and the things he considers funny, are a rather good measure of his intelligence and spirituality. Among those of little sensibility, a serious injury, or even a disaster, to another may seem funny. Their sympathies are dull and it gives release to the feeling of superiority. Among those with little inclination for honesty, the cunning robbery of someone, even though it causes great hardship to the one deprived, may seem a good joke. And crude clowning on the vaudeville stage, or on the screen, defying plausibility in that no one unintentionally acts so foolish, to one of low intellectual perception, will seem funny. But a more intelligent and spiritual person will merely be revolted by such crudities.

That which is obvious in its sensual implications may evoke boisterous hilarity from those who inhabit the slums; but would be considered merely repulsive and gross to a more refined person. Yet much the same story, if cunningly enough arranged that its true implication can barely be glimpsed, can be told at a tea-party to cultured people and provoke merriment, and be pronounced quite clever. Any number of jokes and witty retorts could be cited and analyzed to show that in each case the merriment was due to the violent release of the energy of powerful desires; those suppressed, because their energies are under higher tensions, more often being the source of the emotion. For instance, an old Colonel approaching Disraeli remarked: “Beware of tobacco, my boy. Women do not like it; it has ruined more charming liaisons than anything else I know." To which Disraeli gave his famous retort: “Then you must consider smoking a highly moral accomplishment.” The Colonel’s speech was funny only because, under an apparently friendly admonition was concealed the implication that Disraeli cared more for a liaison than for smoking or other more legitimate pleasures. And Disraeli’s reply was funny because of its hidden implication that if tobacco were a preventative, society would suffer less if the old Colonel, who had merely judged Disraeli by his own poor standards, did more smoking.

Cause of Swearing —Because the strongest repressed desires possess energy under the greatest tension, the jokes releasing their energies are the ones people laugh at hardest. Likewise, people swear and cry to release desire energies of high tension which can find no more adequate methods of expression. The emotion of anger may find some relief through swearing if it is not permitted to express through more overt actions. Instead of lashing at an opponent or at an obstacle with the fist or foot the individual lashes out with his tongue, and gets some measure of satisfaction. Weeping may be from grief or from joy. In either case the desires are stimulated to an intensity sufficient for emergency purposes; and when they impart their energies to the nervous system the electrical effects produce a profound disturbance, with glandular reactions which are beyond control. Furthermore, even when the cause of the disturbance is not recognized, it is quite certain that the thought-cells which have had imparted to them intense emotions at the time of their formation, are going to seek every opportunity to release this desire energy in some kind of action. The existence of the energy under pressure which thus seeks release, and not finding a normal outlet, expresses in some symbolic manner

which may be decidedly disadvantageous to the individual, may be thus unrecognized due to the opposition of other groups of ideas which exercise a censorship over what enters the objective consciousness. Or it may be unrecognized because of the pain which was associated with the experience at the time of its formation. As I have repeatedly emphasized throughout this course, pleasure is attractive and pain is repulsive in the direction of the activity they prompt. Not only do we avoid and dislike that which causes pain, but the Law of Association is equally applicable to mental processes, and we avoid giving attention to mental factors which cause pain. Just as we seek pleasant physical experiences, we also seek pleasant mental experiences. To avoid unpleasant mental experiences, we forget them. That is why our childhood and past vacations seem to have been such happy periods. We retain a clear memory of all that was pleasant, and have forgotten most of the incidents that at the time were considered almost unendurable hardships. This tendency of objective consciousness to avoid pain through forgetting disagreeable occurrences is well recognized by psychologists. Yet the energy of the experiences is still present in the thought-cells of the unconscious mind, and when it is stimulated through association, it tends to modify the conduct. One may have had a disagreeable experience early in life with a person named Brown, and have forgotten all about it. But in later years, although having some pleasant relations with persons thus designated, there may be a singular inability to remember the names of these friends. Somehow, when occasion arises to introduce them, the name is not at hand. While the old painful experience has vanished from objective memory, the name Brown is linked through the Law of Association with painful energy in the thought-cells. And because the memory of this name stimulates painful feelings in the unconscious mind, the objective consciousness avoids it so as not to feel this pain. That is, the name is forgotten. However, if there is enough painful emotional energy in the thought-cells which are stimulated by this name, it may cause quite an unaccountable aversion to any person named Brown. And even though the experience which built the energy into the thought-cells has vanished from conscious memory, it may be strong enough to cause actions which are beneficial to no one. It may cause an important letter intended for Brown and Company to be accidentally mislaid; or through some other mischance the unconscious mind may find opportunity to express the displeasure of the Brown thought-cells in unfavorable action.

Psychiatrists who specialize in the treatment of neurosis find that this infirmity is frequently the expression of the unconscious mind which has burdened itself with a sense of guilt. It is quite unimportant whether the guilt is real or imaginary. A person who sets himself an absolutely impossible standard of conduct may feel, when he fails to live up to this false standard, that he has indulged in the forbidden, or even committed the unpardonable sin. According to the ideas his unconscious mind has been trained to accept, sin should be punished. Therefore those thought-cells which have been trained to this belief, administer an amount of punishment which, measured by their Conditioning, will satisfy this need. All neurosis, however, is not due to a sense of guilt. Much of it, however, is due to repressions of energies that should have found some satisfying outlet in action. One of the most eminent psychologists remarked: “Let no one think of his poor dear friends, A, B and C as paragons of virtue yet afflicted with morbid anxiety, forgetfulness, motor incoordination, bad dreams, or hallucinations, until he has studied Freud’s cases and learned to read the short subconscious wishes that lurk beneath a virtue so extreme and bedridden.” And it certainly often is observable that those who live in a manner that permits them to avoid repression, expressing their animal impulses and inclinations with an abandon that makes them poor citizens, retain vigorous health. Those who have been brought up in an atmosphere of fear of transgression, who have been nurtured on the merits of duty, and who have been taught that pleasure is a sin, on the other hand, nearly all have repressions that haunt their lives and tend toward a variety of complaints. Because such observations have been so well substantiated, there has been a tendency in much of the literature on the subject to give the impression that the way to health and normal life is to abandon oneself to the expression of the animal impulses. Yet the process by which life has advanced from lower to higher levels since it first appeared upon the earth depends, not upon expressing the inclinations in the old, habitual channel, but in expressing the energies of these inclinations in more effective ways. In other words, as explained in lesson No. 60 (Why Repression is Not Reality), gross expression is one detrimental extreme and repression is another detrimental extreme; but the process by which life has advanced through the ages, and by which our own energies should be handled, is that of Sublimation.

Cause of Hysteria —When an individual tends to over-emphasize the importance of everything which relates to himself it is very easy for him to become conditioned in the direction of hysteria. When everything is taken personally, rather than looking upon the experiences of life as part of a broader pattern, there is lack of proper appraisal of values. The numerous incidents which are common to most lives, because of the self-centeredness, each seem to be of tremendous importance. And as important situations give emergency reactions, the emotional release, even for trivial incidents, is of emergency volume. The individual thus conditions himself toward an unstable state of emotions, toward a state in which there is loss of emotional control. Hysteria takes many forms. In infancy it manifests as tantrum. In childhood it gives rise to sudden and uncontrollable anger. Among adolescent schoolgirls it is exhibited as too ready laughter and tears. At an older age it becomes the yearning for jazz, excitement and exaggerated emotions. In adults it may develop self-pity, or so great sensitiveness to slight that the individual reacts to unintentioned incidents with violent anger, jealousy, revenge, or unrelenting hatred. That is, he is over-conditioned in his emotional reactions. Because this intensity of emotional reaction has been conditioned through placing undue importance on events relating to himself, the first thing one so afflicted should do is deliberately to cultivate a realization that he is no more important than others, that the events which affect him are for the most part inconsequential, and that normal life embraces a spirit of give-and-take. Instead of turning his attention in upon himself, and considering events so largely in their relation to himself, he should keep his interest as much as possible on how others are affected. In other words, the over-sensitive person should pay as little attention as possible to the effect of disagreeable incidents upon himself; brushing them aside as of no consequence. He should, instead, keep his attention as much as possible turned to the welfare of others. But he can not expect to overcome a condition which has been built into his unconscious mind over a long period of time in which energy of tremendous volume and intensity has been added to the thought-cells relating to his own preciousness merely by willing to do so. He must set to work systematically to RECONDITION himself in reference to his sensitiveness. He must learn to take pleasure in overlooking, ignoring, and not even recognizing those incidents and impacts that previously would have raised an emotional storm. He must cultivate a distinct thrill each time he maintains his poise in the face of a difficult situation.

This same process of Reconditioning is also applicable to those who, as mapped by the prominence of the upper-octave planets in their birth charts, have nervous systems that are over sensitive to thought vibrations or other types of psychic influence. And to insure that greater pleasure is developed in being impervious to undesirable impressions, the practice of such resistance should be tied in pleasantly, as explained at the end of lesson No. 60 (Why Repression is Not Reality), with the desire of each of the dynamic structures of the astral body, and with the pleasant realization of as many other desires as possible.

Why People Fail to Perceive the Astral World —The influence of the Conditioning process since birth has had another pronounced effect upon most individuals. The individual has been taught to place dependence upon the reports of his physical senses. In order to escape the impacts of physical existence he has had to keep his attention during the waking hours riveted closely to the affairs of physical life. If he gave attention to what was happening on the inner plane, this took his attention from physical happenings, and prevented him from escaping injury. Let anyone become absorbed in inner plane affairs now, while in downtown city traffic, and he will quickly be brought to the realization that such an attitude invites physical disaster. He will be bumped and jostled by others, and lucky, indeed, if not run over by an auto. The struggle for physical survival is so intense that a little relaxation from giving concentrated thought to physical affairs brings suffering. The dreamer and visionary, who thus fails to turn most of his energies into channels of practical affairs is traditionally one who is also in financial want. And thus it is, even if in childhood we have been accustomed to view happenings on the four-dimensional plane, the pain of continuing to do so soon causes us to cease giving such things our attention. We are ridiculed by the older people and made to feel inferior because we imagine things. We are taught that the three-dimensional plane and its objects are the only reality. And these constantly repeated suggestions are given emphasis by the impact of physical pain when we neglect physical affairs for long. From the time they are born, most people are systematically and effectively Conditioned through the pleasure gained when they successfully give attention to physical affairs and the pain endured when they take their attention long from them, to give attention only to the plane of three dimensions. There can be no mystery, therefore, however vivid and real the four-dimensional plane and its happenings may be, why few people are aware of its existence. Most spend their lives training themselves to be unconscious of it.

We do not expect an individual to give much of an account of himself in the performance of any work he is convinced can not be done and in which he has had no previous training. And so long as the individual remains hypnotized by the suggestions received since childhood that the only avenues of information are the five physical senses and reason, he can not be expected to gain much information from the inner realm. Yet when it is recognized that the unconscious mind has access to information beyond that which can be apprehended by physical means, and it is given instruction to gain that information, this gives an impetus toward thus acquiring it. If we are to put the unconscious mind to work gaining information that otherwise is inaccessible, and it is to prove efficient in this SUBLIMINAL THINKING, we should start to RECONDITION it. That is, most of our lives we have been Conditioning ourselves to get information exclusively from the three-dimensional plane. Our habit-systems to do so are well formed. And just as if we went to England, where the auto must drive on the left-hand side of the road, we should have to Recondition ourselves by painstaking attention and effort to keep from trying to pass cars by driving to the right, so, if we are to get information from the four-dimensional plane, we need to devote consistent effort to training our attention to apprehend it. The first step in any form of character building is to have a clear cut idea of just what you want to do. Then, with that definitely decided, the Conditioning process should be intelligently and systematically applied according to the instructions given at the end of lesson No. 60 (Why Repression is Not Reality). To cultivate Subliminal Thinking, therefore, the first thing is to have quite definitely in mind the type of four-dimensional activity you wish to encourage. When this has been decided, then start to work to do the necessary Conditioning. You will need, of course, systematically and intently to direct the attention of the unconscious mind toward acquiring the desired information, or toward developing the proper facility. As this is a new habit, to which as yet it is unaccustomed, do not expect it to do all the work. Some plan of energetically directing it to the performance of the required activity will need be devised. And this plan will have to include a definite system so that the matter will not be neglected.

Gaining Information During Sleep —One of the best methods is to use the hours of sleep in acquiring some information inaccessible to the physical senses, yet which can be checked as to accuracy without much delay.

It is not in the best of taste to relate personal experiences that are somewhat out of the ordinary; but as in the passing years hundreds of students have followed similar methods with results equally gratifying, I feel that the practical suggestions thus conveyed to those seeking development far outweigh the transgression involved in relating some of my own experiences in cultivating Subliminal Thinking. In the summer of 1908 I had been trying to see clairvoyantly, and at times did so; but the successes were so sporadic I concluded I needed some more effective method than the one I was using. At the time it so happened there was a rural mail box at some distance from the house where I lived. Each day, if there was mail, it was placed in this box by the Rural Delivery between the hours of 1:30 p.m. and 2:30 p.m. We received several papers, a magazine or two, mail order catalogues, and letters from widely distributed correspondents who were interested in astrology and occult matters. I decided to use this mail delivery to train my unconscious mind in gathering information. At the time I was engaged in intensive study, and I attributed the lack of clairvoyant success to the high state of activity of the objective mind, which tended to broadcast thought-waves which interfered with bringing up into objective consciousness that which the astral faculty of sight had seen. I noted on the occasions when clairvoyant vision was satisfactory, that for a moment or two preceding, no conscious thoughts chased through my mind. As my difficulty seemed to be properly to cease generating energy in the brain cells, so that energies from the thought-cells could register on them, I decided to employ sleep to attain the desired end. Lunch was at 12:30. Knowing there would be a mail delivery an hour or two later, I made it a practice to take a brief nap at exactly 12:00 noon. The purpose of this nap was to see exactly what would be in the mail box after the delivery. That is, I simply directed my unconscious mind to inform me of the nature of the mail to be delivered. Usually I would sleep only a few moments, and awaken with a vivid picture of the inside of the mail box in my memory, with such papers, letters or other things which it would contain. I made the effort to slow down the return to full waking consciousness, with its disturbing broadcast of thoughts, holding the consciousness in the border state between sleep and waking while I noted as many impressions as possible about what I had seen. These impressions were mostly pictures of action, such as one commonly sees in dreams. Then at the 12:30 lunch I would relate in as much detail as possible what I saw and inferred in relation to the mail I had seen as I regained waking consciousness. At first there would be times when no image would be retained on waking. But with practice I could remember every article in the mail box and just how it lay in reference to each other article, as it would appear when shortly delivered. These details I would describe to others; and they would be verified after delivery had been made.

Letters from people with whom there had been no previous correspondence were seen quite readily, and the symbolical dream picture accompanying any important or unusual communication revealed its purport, and from what part of the country it came. To be sure, there were mistakes in these interpretations, but as in any art, practice leads on toward perfection. Both in these rural mail experiments and in later experiments which started in 1915, after I had accustomed myself to bring the information through from the sleeping period, it had transpired that about half of the time it would come through before sleep had brought loss of consciousness. I would be almost asleep, when I would see that which I sought, and would arouse myself sufficiently to write it down. The unconscious mind merely needed a cessation of brain broadcasting in order to impress objective consciousness with the information it had been directed to acquire. When I came to Los Angeles in 1915 I resumed a similar training, using the sleeping period at night to acquaint me with what the P. O. Box would contain. A majority of the letters were answers to advertisements, from people with whom there had been no previous contact. Yet in a mail averaging half a dozen letters daily, I could usually tell my friends, who were checking on it, the number of letters, the section of the country from which they came, what orders were contained in each, and the nature of personal remarks, if any. These experiments interested a number of friends, who formed a small group for the purpose of developing the ability to acquire information during the hours of slumber. At that time I conducted two evening classes a week; and on one or two other evenings each week our group made it a practice to go to lectures such as were being advertised. Each made the effort on the night before attending the class I conducted to note in sleep a description of any peculiar character that might attend for the first time. And on the night preceding attendance at some other lecture, each would endeavor to see some event, or to describe some chance arrangement of furniture, or remember the exact words of the speaker when he would make some outstanding observation or prediction. These observations were written down in the morning and were compared among the group members before the meeting took place. And it came to be not unusual for two or more to describe some peculiarly dressed individual who had not attended before, or for two or more to bring back from slumber the remembrance of some chance and unusual arrangement of furniture, or for more than one to have written down the purport of a speech which would be delivered; and on occasions for someone to give an actual quotation of words that would be uttered. The success of these experiments led members of the group to make the effort to bring back into waking consciousness experiences on the inner plane of life. Some certain destination would be chosen to visit, or information regarding some occult problem would be sought through contacting some definite school of thought. In the sense that the desired region was visited, or even that the information sought was

gained, these efforts were not strikingly successful. But that various members of the group had visited the same spot, and had experiences in common, could not be doubted. The things they saw, and the experiences they had, when written down by each and later compared, were often as similar as would be the descriptions, written by the same person, of a common experience on the physical plane. The places they attempted to go in the after-life realm more often than not were beyond their power to reach; but each would bring back a similar description of the country through which they had struggled in trying to get there, of the incidents that happened, and of the obstacles that caused them to turn back. Much of what was thus seen was as fantastic as are most dreams, and was presented to the objective consciousness, as was the information gained, in the form of images and experiences that were universal pictographic symbols. A discussion of the import of the symbolism of the experience at times made its significance obvious; at other times the meaning would remain obscure. At a still later date, the members of this group made it a practice to bring back from slumber information of practical value in regard to events that would have some significance in their lives a day or two hence. Incidents would be remembered from their sleep, yet almost invariably pictured in much the same symbolism as are ordinary dreams. But by the associations of the dream, and what occurred, they would be able to report that a certain individual had decided to accept or to reject a business offer, that within a day or two some money would come into their possession, that some proposition about which they had doubts would turn out advantageously, that some friend would become angry, that an attempt would he made to steal a purse, or other matters that were slightly significant. That is the unconscious mind was expected to apprise the individual of things in the offing, not merely that would take place, but that precaution should be taken to prevent taking place, or what it would be advantageous to make take place. For many, many years, each morning I wrote down my dreams. Nearly always there were three distinct in memory, each of which had its own significance. And I endeavored a little later in the day to interpret this symbolical pictograph language by which the unconscious mind tried to convey the information I sought to my objective consciousness. Needless to say, what I sought was not confined to the every day matters mentioned. Nor, for that matter, were the methods employed to gain the information through the psychic senses, and through tuning in on higher planes and higher intelligences, confined to the period of slumber.

But essentials of any sane method of developing the ability to acquire information through Subliminal Thinking, are that there shall be frequent opportunity to practice: and that there is at hand a constantly available opportunity to test the accuracy of the information thus derived. One spends half a lifetime in practice to be able to reason accurately; And one should not expect to become proficient in Subliminal Thinking without persistent effort and application. Both past and present mystical folly have jumped to the conclusion that any information from the inner world must be reliable. Yet often it is as warped as are physical observations, and sometimes it is just plain gossip. In remembering the experiences of the sleeping period, thought of other things is quick to break the line of association. Coleridge went to sleep reading “Purchase’s Pilgrimage,” in which mention is made of a stately pleasure house. He awakened with the poem, “Kubla Khan,” fully composed. There were between two hundred and three hundred lines all fresh and vivid in his memory. He started writing these down as fast as his pen could travel, and had written fifty-four lines when interrupted by someone calling on business. This person stayed about an hour; a disastrous interruption; for when Coleridge went back to his writing, he found, to his chagrin, he could not recall a single line more of the poem. Thus, as wonderful as it is, Kubla Khan is incomplete. Such methods as I have described may not be elevated in the information sought; but it gives opportunity for practice each night; and whether that which is perceived, or inferred, is true or false can be tested, usually within a few days. When the information gained has proved to be correct, as many pleasant thoughts and feelings as possible should be associated with this demonstration of accuracy, in order properly to CONDITION similar efforts toward accuracy in the future. The would-be aviator does not make a solo the first time he climbs into an airplane. To commence, there is a long period of ground training. Then he goes aloft with a pilot and is given opportunity to develop his skill in actual flying. But only after a persistent period of practice in which his performance is checked as to its efficiency, is he given a pilot’s license. Such practice in Subliminal Thinking as here outlined is not the only method, nor should one follow such practices to an extent that they prevent proper rest to result from sleep. But, like the preliminary training given the would-be air pilot, they afford a comparatively safe method of perfecting the required ability. After this ability has been thoroughly demonstrated, early restrictions can be removed, and the accomplished astral pilot can attempt record-breaking flights in Subliminal Thinking.

How to Develop Creative Imagination

Chapter 11 How to Develop Creative Imagination ALL creation is the result of giving something already in existence a new form; for all that is and all that ever will be has ever existed in some condition. Creative imagination, therefore, consists in rearranging the images already present in the unconscious mind, or which may be acquired for the purpose, into new combinations. Its application implies that the unconscious mind shall possess stored experiences in a state suitable for use, and that energy of sufficient intensity be applied to these mental factors to cause them to enter into new and unique arrangements with relation one to the other. The kaleidoscope well illustrates this process when it is unguided by desire. The instrument contains loose fragments of colored glass and reflecting surfaces so arranged that changing its position presents the contents in an endless variety of symmetrical vari-colored designs. But the unconscious mind and its thought-elements, thought-cells and dynamic thought structures, as I have set forth in detail in lesson No. 65 (How to Cultivate Subliminal Thinking), is never uninfluenced by desires. Each thought-element is associated with the Conditioning energy which accompanied its formation, as is each thought-cell and thought-structure; energy straining for release in a given direction, such as we call desire. Some of these desires are more powerful than others, and the one largely able to gain the attention of the unconscious mind at the time, exerts an influence upon the kaleidoscope fragments of experience somewhat parallel to that exerted by a magnet on iron filings. Place iron filings on a plate of glass. They lie, like the mental factors within the unconscious when unaffected by desire, in a listless heap. But put a horseshoe magnet under the glass and all is changed. The filings leap into definite and beautiful designs, and follow all movements of the magnet. Desire energy is the magnet which is responsible for all movement, all change of pattern, and all new combinations of mental factors within the unconscious mind.

Creative Work Depends Upon Reproductive Energies —The energy released by the Drive for Self Preservation, or by the Drive for Significance, is sufficient to cause trains of thought of intensity to pass through the unconscious mind. And some worthwhile new combinations may result from the thought processes thus set in motion. But the experiences of writers, composers, inventors, artists, and all those to whom we credit creative work, is that creative output of volume and importance, on any plane, is dependent upon the creative energy of the Drive for Race Preservation. In other words, the procreative instinct has for its object the creation of something outside the self, and through all time since the soul started its journey it has been engaged in acquiring Significance through producing something new. It has thus been specifically conditioned to create, rather than to acquire. Thus is creative expression dependent upon sexual power. Poorly sexed individuals never become noted for any kind of creative output. Hermaphrodites, and those of little sexual vigor, become the best of all mediums. They are easily dominated and controlled by a more vigorously sexed mind; and as irresponsible mediums sometimes are the instruments through whom a large amount of creative work is accomplished. But it is the controlling intelligence, in such cases, that does the actual creative work. Back of all important creative activity, back of creative imagination of value, lies reproductive energy as the driving power. And as a corollary, the use of creative imagination, and creative work of all kinds, consumes sexual energy. Modern biologists and physiologists, such as Alexis Carrel, of the Rockefeller Institute, winner of the Nobel Prize in 1912, have commented on the relation between sexual energy and creative mental output; holding that a person engaged in such mental work could not expend his energies too freely through marriage relations without lowering his mental output; where a person doing merely routine work would not be noticeably affected. Those who would develop creative imagination, therefore, must not dissipate their creative energies wantonly. Instead they should learn, as explained in lesson No. 60 (Why Repression is Not Morality), to Condition the reproductive desire to find a higher satisfaction through creating mentally than in flowing through more physical channels of expression. Not that a celibate life is essential for creative work; but that a reserve of reproductive energy should be present which may be diverted, as occasion demands, into mental creation.

While we occupy physical bodies the intensity of both physical and mental activity is largely, as explained in lesson No. 64 (How to Think Constructively), determined by the electricity generated in the brain and nervous system. Creative activity, either physical or mental, requires a high electrical potential. Mental creation requires an electrical potential even greater, and radiations of even higher frequency, than mere physical procreation. Yet through Sublimation the electrical energies responsible for procreation are given a higher frequency and higher potential such as enables them to create on the mental plane. In fact, in all important mental and artistic creation and in all exalted emotion and feeling of religious devotion, a portion of the electrical energies responsible for physical procreation is thus Sublimated, or diverted into a higher plane of expression. For the specific generation of electrical energies, such as have intensity sufficient for use in procreation and other creative activities, by the cells of the brain and nervous system, the organism has developed special endocrine glands. It has developed the secretion of adrenaline and intercortin to meet the emergency of fight or flight, and these secretions generate potentials especially adapted to these emergencies. But it has developed different endocrine secretions, those of the gonads, to meet the emergency of procreation and other creative activities. And these gonad secretions are specially adapted to generating within the brain and nervous system electrical energies of the proper potential and frequency to do creative work. Creative geniuses of all kinds—famous poets, famous composers, famous writers of fiction, famous actors, famous painters—have, like the moving picture stars of the present time who also are creative artists, the reputation of many irregularities in their lives. Some of the most productive writers of fiction of all time, like George Eliot of England and George Sand of France, for instance, both women of world-wide fame, have been noted also for the unconventionality of their loves. It would be erroneous, however, to conclude from this that amours and creative genius are necessarily companions. For there have been other geniuses of great productivity whose lives have been quite conventional. But we are quite warranted in concluding that the glandular makeup of those who do much creative work is such as to give unusual sexual power. Some of these are successful in Sublimating so large a part of this excess of sexual energy that their lives are quite regular. They are able to divert the abundance of electrical high tension into the channels of their work. But others, having the same or even higher electrical tensions, are able to Sublimate only a portion of it into their work, and the remainder drives them into excess, or into affairs that are not sanctioned by society. Writers now quite generally recognize the relation between sex energy and creative output. Even the most dissolute among the more successful ones, while engaged in writing, live continent lives. Until the piece of work upon which they are engaged is finished they refrain from alcoholic beverage and from too close association with the opposite sex. Then with the literary effort delivered to the editor they go on a

jamboree that justifies their reputation as drunks and profligates. Such a mode of life, which is followed by some also in other lines of creative work, is reprehensible; but it nevertheless points to the working of a law, which these people have discovered through practical experience, that for creative work there must be a sufficient reserve of sex energy. When such a reserve of sex energy is present, if it is to accomplish worthwhile mental work it must be directed into some specific channel of creation, and subjected to sufficient control that it does not run riot. Monastic life many times in history has been responsible for religious manias and wholesale hallucinations, due to the reproductive energies accumulated in forced celibacy running rampant with the imaginations of whole groups. The electrical energies present in high tension and over abundance created mental images that became so vivid, and charged with force, that they assumed the properties of physical presences. As indicating the force of mental images, thus highly charged, to produce physical results, the records of stigmatization in the case of numerous individuals, from the thirteenth century down to the present day, are well attested. The votary, dwelling on the thought of the crucifixion, and identifying himself sympathetically with the image of the dying savior, received on his own body similar marks which became permanent. On some, the records show, no doubt because their imaginations were centered chiefly on it, there appeared only the mark of the crucifix. But on the bodies of others appeared wounds that bled, wounds of the nails and thorns and scourging. Creative imagination, when it has sufficient electrical energy at its command, can produce the phenomena of the spiritistic seance room. That the phenomena are commonly produced through the direction of the creative imagination of a discarnate entity, rather than that of the person chiefly supplying the electrical energy, does not vitiate the principle. All the evidence, again considering inadequately directed reproductive energy, indicates that an ascetic life, in which the sexual impulse is repressed, is the most highly productive in the development of psychism and a fertile and vivid imagination. Various strong desires of thought-cells and thought structures, finding no external avenue of expression, divert their energies into four-dimensional activities. The electrical tensions of high potential, generated in the brain and nervous system by the action of the gonad endocrine secretions, not finding a physical avenue of expression, exert a powerful pressure toward the creation of mental images. Fancies flow through the brain so highly charged with electrical energy that they seem convincing realities. Nothing develops the ability to see, feel and hear psychically quicker than a complete suppression of the normal physical functions, especially the suppression of strong reproductive energies. But under such crowding and forcing, that which is seen, felt, and heard, although to the one having the experience it is most convincing, gives little information of value, and a multitude of errors.

I have enjoyed a wide experience checking the accuracy of the clairvoyant, clairaudient and psychometric experiences of those who have forced these faculties through asceticism. And I have found that to the extent there has been such forcing through repression, that the reports given are inaccurate and unreliable. Year after year I have been given predictions, warnings, and messages by those who still believe they are wonderful psychics, and whom no one could convince otherwise, practically none of which has proved reliable or of any value. What they thought was seen or felt or heard was really an image, often a preconception, in their own minds into which had been drained high tension electrical energy. This, of course, presents no argument against the development of the psychic senses through normal methods of unfoldment; nor against the proper use of creative imagination. It simply indicates that when the energy present is too powerful to be controlled, or no special effort is made to direct powerful electrical energies when these are generated in the brain and nervous system, that these follow their natural creative trend, but their mental creations are inimical rather than beneficial. Before indicating how the energies of creative imagination should be directed, however, it seems best first to consider the images of the unconscious mind, new combinations of which it is the function of the creative imagination to form.

Source of Images Used in Creative Work — The experiences, physical and mental, which form the thought-elements, thoughtcells, and dynamic stellar structures comprising the unconscious mind have fused according to the Law of Association; and they are recalled into objective consciousness in conformity to this law. Yet the individual has a certain power to create new Associations between the factors within his unconscious mind. If he could not do so there would be no power of discrimination; which requires that important matters, for instance, be selected and held before the attention apart from the unimportant material with which they were originally associated. The process of separating images and other mental factors from the material with which they originally were linked in Association is called Dissociation. Some persons have great difficulty in Dissociation. And as creative imagination must make use of Dissociated ideas or images, they are unable to perform any work that they have not seen done in detail. They are unable to originate any marked variation in methods of work, unable to form an opinion of worth that they have not already heard expressed. Their mental processes are too tight. People with small imagination often have a great fund of knowledge which has been integrated as received, but subjected to no process of dissociation in which it has been examined in a large variety of ways, in new combinations. Such an individual in relating an occurrence must tell all the details; if he tries to leave anything out, however unimportant, it breaks the whole train of his thought. Those of this type of

mind often have unusually retentive memories, but cannot pick out a passage from a memorized poem without repeating the poem from the beginning. Thus it is that those of much learning often are so hampered by the fixity of the contents of their minds that they cannot adapt themselves. Such ultra-conservatives travel in a rut; unable to dissociate the ideas they have received from books or from precedent. Those, however, who have the Individualistic Urges more prominent in their mental makeup, such as are mapped in a birth chart by a prominent planet Uranus, find dissociation easy. The thought energies mapped by Uranus tend to act as alternate currents, attracting strongly for a time, then as strongly repelling. This breaks up the mental fixity, enabling new combinations of ideas to be made. More than any others, the individualistic Urges mapped by a prominent birth chart Uranus, give originality. Mental fertility depends upon the supply of material at hand and its dissociation. By way of illustration we can think of any number of things that can be made from a large granite boulder. It may be used, finely ground, as sand in mortar; crushed to proper size as cobblestones; in larger blocks as building material, as monuments, or as part of a breakwater protecting a harbor. But so long as the boulder remains intact it cannot be converted into any one of these uses. It must first be broken into pieces of suitable size. And for mental fertility, the mental contents must be broken up, severed from the fixity of their original association. The ability to do this may be cultivated through the habit of viewing experiences from various angles and in diverse combinations. Yet if there is to be great fertility there must also be plenty of material within the unconscious mind thus to dissociate. Invention is more frequent among civilized peoples, not because they have stronger energies, and not merely because they have the thought-cells mapped by Uranus more powerful in their astral bodies, but because they have a so much wider field of information from which to draw their material. Also, they have devised methods of directing their desires more persistently toward a single end. Yet the unconscious mind has within it, or easily accessible, a vastly wider field of information than has the objective consciousness. The objective consciousness has at its disposal only those images and ideas which can be brought up, through the process of memory, in a manner that they impart vibratory energy to the physical brain cells. And because the physical brain cells offer so much resistance to the process, making new and complex combinations of mental factors in this way is a laborious process and consumes much electrical force. When the conscious mind has its attention focused on creating through the use of the imagination, it has three sources from which to draw its materials. Within it, and therefore accessible for use by the imagination, are stored the experiences of the soul, including those it has had in the process of its evolution through innumerable lower forms of life. On the astral plane are an inconceivable variety of conditions which may be examined through the use of the independent psychic faculties, or by the soul during the hours of sleep.

An artisan, desiring to accomplish a certain result, even if the artisan is but a bird striving to build a nest or a bee endeavoring to build honey-comb, searches for suitable material. The energy put into the search depends upon the intensity of the desire. The degree of intelligence displayed in selecting the material depends upon the organization of the unconscious. Thus the unconscious mind of man, urged by intense desire to create mentally, seeks for the proper material to use with such intelligence as it possesses. If the desire is intense enough, it will explore widely in the astral realm. Furthermore, it possess the ability to tune in on other intelligences, both on the physical and on the inner plane, who possess the kind of information it seeks. It is able not merely to explore the astral plane, but to take advantage of the knowledge and ability of those who are still more competent; of those who are willing to help in the enterprise. If the desire is intense, with energy at its command to release, and the individual is not hampered by the conviction that all knowledge must come through the five physical senses and reason, the unconscious mind leaves no stone unturned either on the physical or the astral plane to acquire proper material for the creative work attempted.

Directed Thinking in Creative Work —But For efficiency in using this material there must be the power to discriminate and to do Directed Thinking. Fantasy thinking, because strongly influenced by other desires, is too wasteful. It brings great quantities of material that are unsuitable for use, and arranges them in unsatisfactory patterns. Birds and ants go to a great deal of extra work because they do not discriminate in the selection of material and have not the power of Directed Thought to arrange it. A bird having the power of Directed thinking could build a nest with one-tenth the labor. To start the unconscious mind on its search for material, there must be an intense desire to obtain a given result. Work on any plane is always at the expense of energy. The work of an organism is directed by desire energy, and, other things being equal, the more desire energy diverted into a given enterprise, the more accomplished. And for creative imagination, or other creative work, there should be, as previously indicated, a powerful supply of creative energy which through Sublimation can be diverted into the enterprise decided upon. Nearly all important inventions and discoveries and artistic productions project themselves into objective consciousness complete as to general scheme and outline. The unconscious mind, in some manner given the impetus, has assembled material and arranged it suitably.

There remains for the objective consciousness, therefore, the gradual bringing up from the unconscious realm the details of the work. Yet this does not signify that no improvement can be made on the original plan presented. With more material, at least, better details may be afforded. The competent artist or inventor, therefore, will read all that others have written relating to the matter, will talk with those interested in similar endeavors, and in all ways will endeavor to add to the material from which the unconscious mind can make selection. Such procedure also encourages the unconscious to follow a similar method of research on the astral plane. Truly creative work implies the use of the imagination. The workman who merely builds to the blueprint furnished by an architect does little in the way of creation. The creative work was done by the architect. Yet there are various kinds of Imagination. Imagination is used by science in all discoveries except those purely accidental. It is used in the commercial world for planning. Then there is the utopian type, which envisions conditions as they should be, if? But as we are specially interested in the attitude towards life of these three great classes of individuals, let us examine the kind of imagination used by the Materialist, that used by the Mystic, and that employed by the Occultist. The aim of the material scientist is, as nearly as possible, to reproduce in his imagination the relations and processes of nature in all exactitude. All too frequently he restricts the material used to the reports of the five senses, and even then discards observations against which schooling has given him prejudice. He uses carefully ascertained facts presented clearly, in the proportion and arrangements found in nature, and with no distortion by the imagination. He is the exact antithesis of the mystic, who pays no attention whatever to the facts of the objective world, but relies entirely on his imagination to create a world such as he desires. Where the material scientist endeavors to make every image definite, and an exact representation of an external fact, the mystic uses suggestive symbolic images and creates an ideal universe, according to his own conception of how a universe should be which he projects outward. Mystic literature, consequently, so long as it is mystical, is always obscure; ever hinting, suggesting and insinuating, but seldom giving concrete reliable facts. It stimulates the reader to picture things as the reader would have them. Mystical thought is vague because it is mere fantasy. The imagination, left to itself, exaggerates the significance of the symbols which it uses, and stops at no extravagance. A revengeful and jealous Jehovah, for instance, was created by mystical imagination because a jealous god was desired by a jealous people.

And today, as in the past, fantastic ideas are being created by mystics and taught as truth. They are accepted by other mystics because these find in such notions the things they desire to find in the universe. They say that a notion appeals to them, hence they accept and act upon it. It appeals to them because it taps and releases desire energy. It is wish fulfillment. Yet the world of the mystic, and many of the things of the external world in which he has faith because they appeal so strongly to some desire to have them that way, have no existence except in imagination. The mystic is accustomed to finding satisfaction for his desires within; he is of the introvertive type. His desires often are unusually strong, especially toward the realization of ideals; and his objective mind is unusually receptive to his unconscious. Due to the intensity of his desires, and the readiness with which material can be brought up from his unconscious, no form of imagination exceeds in fertility that of the mystic. His ingenuity often is amazing. And coupled with this is the general belief that all which is received from within must be true. In his case it is more often merely the wish fulfillment, created by his imagination, of some intense desire. Yet we should not consider an imagination valueless which does not, like that of the material scientist, reproduce nature exactly and in proper proportion. To give a plain statement of fact may be scientific, but is never literature. Literature, which has an exalted value, appeals to the feelings and common associations, the details being left to the imagination. Each thus is permitted to fill in such particulars as are most attractive to him. It is what is left unsaid, as much as that which is related, that makes literature. Following the same line of thought, a photograph may accurately represent something, yet be inartistic. To paint accurate to life in color and in detail the picture of a lovely woman is not art. But to give only such lines and colors as will stimulate the imagination of each person viewing it to construct a mental picture such as is most lovely to him, to see what he specifically most ardently desires, is art. And art has an exceptionally high value to human life. It is not that the mystic creates a world as he would have it that is open to criticism; it is that he believes so thoroughly in the concrete reality of what his imagination creates. Music speaks to man in a language of symbolism. But to believe the voices of the instruments speaking in a symphony are the voices of people, either of this plane or of the inner, and that they are saying definite things, is to permit the mystical imagination to warp the judgment.

The mystical type of imagination, because it surpasses all others in ingenuity and in the diversity of material it can assemble, is most useful. It is only when, as happens in the case of the typical mystic, it departs from concrete images to place confidence in those created by the imagination, that it becomes inimical. Uncritical mysticism has been, and is today, the greatest foe of human progress; for even selfishness gives way before truth; but when fancies are substituted for facts, there can be no adequate adaptation. Yet when the mystical imagination is checked by experimental methods, it becomes one of man’s greatest assets. Unrestrained by critical methods, the mystical imagination leads to a warped conception of the universe; for it permits desires to distort the images of reality. It thus paves the way to fanaticism. Mystics are usually queer and eccentric. Sometimes they are unbalanced and fanatic. Occasionally they are the perverts; because their imaginations suggest plausible but unusual methods of expressing the desires that have found no normal outlet for their expression.

How the Occultist Differs From the Mystic and Materialist —The Occultist differs from both the material scientist and the mystic. In fact, he may have qualities of both; but this he does, he uses all possible means, internal and external, to check the accuracy of his knowledge. Like the mystic he may imagine something. But before accepting it as a reality he devises ways and means of testing its truth. The materialist has hypnotized himself into the belief that all phenomena can, and must be, explained by material processes. When phenomena originating on the astral plane are presented to him he concludes they can be explained by some as yet undiscovered law of matter. He believes his eyes and ears and feelings only so long as they present no proof that there is any realm other than the physical. But the Occultist rejects no facts reported, regardless of the plane of their origin. He does, however, find means by which to test the facts as to their accuracy. His imagination does not accept as facts the things of its own creation, as does that of the mystic. And having a so much wider field from which to draw information, that is, from both the three-dimensional realm and the four-dimensional realm than does the material scientist, he is able to construct a far more perfect conception of the universe. The field of information of the materialist is too narrow. That of the mystic is broad enough, but in his mental processes there is a tangled mass of fancies interwoven with a few facts gleaned from actual astral experience, and usually warped from all semblance of the truth by some dominant religious emotion. The Occultist, in his research, makes use of such methods as are reliable that are employed by both the material scientist and the mystic.

But whatever type of imagination is used for constructive purposes, the general principles are the same: There must be supplied by the unconscious mind as wide a variety of material relevant to the enterprise as possible. There must be intense desire energy straining for release in the direction of the contemplated mental creation. And finally, there should be some facility for the product created by the unconscious to be recognized in objective consciousness.

Rationalization —Closely related to the mystic type of imagination is a mental process of which few of us are completely free. It is called Rationalization. This consists of arriving at a conclusion, or doing something, and then finding a plausible reason for it. The individual thus believes he has arrived at the decision through the process of reasoning, or at least that it is something quite reasonable, when in fact it is largely or wholly a matter of wish fulfillment. A mob, for instance, can always find a good reason for what it does. In fact, mass psychology in general is mostly a response to wish fulfillment which is rationalized. And it is said that love is blind. It is so to the extent that desire for a certain perfection creates that perfection in the imagination and crowds out, for the time being, the image of reality. We should recognize that the more direct appeals to sensation, because they have had more cultivation in the development of life, commonly afford the strongest stimulation to desire. A shrewd business man, for instance, in selecting a mate, commonly finds physical beauty more attractive than brains. If his reason were dominant it might deem intelligence more attractive. But reason is a late biological acquisition, and physical attractiveness has an age-long appeal. The release of the desires through the avenue of creative imagination is not always in the direction of beneficial endeavor. As already indicated, negative desires create the image of the condition not beneficial, and because it is held before the attention, action is in the direction of fulfilling this inimical image. Nor is it necessary, for creative imagination to operate in this manner, that we shall be conscious of the importance of what is taking place within. When some person displeases us and we permit a momentary flash of anger and immediately forget the incident, but an hour later awkwardly cut a finger with a knife, let us not deem this chance. Analysis will bring to light a train of thought within the unconscious in which the anger gave rise to a fantasy, a dream in which imagination, prompted by the animal instincts, actually pictured an assault against this person with a deadly weapon. The unconscious expresses symbolically, and the cut with a knife was really an expression of the suppressed desire to kill our friend.

Children crossed in trifles by playmates or parents commonly indulge in fantasies in which they avenge themselves for the fancied injury by inflicting death. The child would not carry out such an action, but the repressed displeasure, lending energy to the creative imagination, gives rise to a fantasy. And this is the common rule, that any desire which is repressed instead of having its energies diverted into some channel of expression, sets up streams of fantasy thinking within the unconscious of which the objective mind is seldom aware, but which, in some manner tends to find symbolic expression, often in our mistakes and blundering actions. I have already mentioned the feeling of guilt and how the unconscious often metes out punishment because of it. But also if we feel angry at ourselves, this may lead to some form of accident. The resentment against self sets up a train of fantasy images released by the desire of the anger imparted to the thought-cells. A group of thoughts has been endowed with the feeling that action should be taken against the self. Then, while the mind is busy with something else, a few days hence, the individual falls down stairs, steps in front of a passing automobile, or through some other accident is severely injured. It is a very frequent thing for a person suffering from a severe disappointment to be accidentally hurt or killed. The disappointment depresses him and he thinks to himself: “This world is a poor place to live. I would be better off dead, as I have such wretched luck.” He puts much feeling into this thought, into his brooding, and then turns his mind to necessary tasks. On opening a bureau drawer he finds a pistol that excites his curiosity, or absent-mindedly blows out the gas. The consciously thought desire for death, even though transitory, acted as a suggestion to the unconscious. It would have never been carried out in action with his conscious sanction. But a train of fantasy thoughts was commenced, charged with the desire energy his brooding imparted to them. When the unconscious accepts a suggestion to do something, creative imagination starts to invent a way for it to be realized in fact. And when conscious attention is off guard, giving the unconscious an opportunity to carry out what creative imagination has devised, such as when preoccupied with something, the unconscious brings the event to pass. It is a dangerous thing to entertain thoughts which we do not mean; for they so easily slip past objective consciousness into action in spite of ordinary vigilance. But the unconscious, through inventing ways to bring things to pass, is able to exercise a beneficial function. It becomes aware, through the psychic senses, or through talking with others while the objective consciousness is asleep, of many things it is impossible for the objective mind to know without its assistance. Among people not crammed with artificial education there are many little signs of approaching events.

Do not in false superiority laugh at the Roman soldier who starting for the wars stumbled on his threshold and turned back because he took this as a symbol of death. His unconscious mind probably knew much more of what would happen to him if he were on the battle field than the modern professors do who dismiss the affair with the word, Bosh! A knife dropped at table may really signify the approach of a lady, a fork so dropped a visit from a man; and before denouncing people as superstitious who believe thus it is well to find out in how many such instances the signs are verified by subsequent fact, unknowable to the objective mind beforehand. The unconscious mind, if set to the task, would have no difficulty in discerning who, if anyone, was approaching; nor would it find much difficulty in controlling the unconscious muscular activities sufficiently to cause the dropping of the table-ware which properly symbolized the type of individual who would come. Even the things we forget that we should remember are symbols, illustrated in the case of forgetting the name Brown as mentioned in lesson No. 65 (How to Cultivate Subliminal Thinking), of something going on in the thought processes of the unconscious mind. To misquote a well known poem or saying is not just an accident. Analysis will reveal that the unremembered words are associated with some repression, that is, some painful image or experience, and that the words substituted are symbols of some desire. Pain is repellent, and thus disagreeable things are forgotten, kept from repeating their pain by being recalled into objective consciousness. Yet there are always desires seeking expression, which tend to do so in symbolic form, when opportunity presents. If I call a person I know well by a wrong name, it is because there is an unconscious train of thoughts passing through the unconscious mind in which the person mentioned, or something with which he is associated, is under consideration. Furthermore, a lie always betrays itself to the keen observer; for volitional effort cannot conceal for long the truth which the little unconscious movements reveal. To go calling on a person and in a brown study pass his door without turning in, only to be awakened to the fact after having gone by, is to acknowledge that there is something disagreeable to the unconscious about the call. It is probably a duty call, or at least there is a desire of the unconscious to be elsewhere engaged. To forget an appointment is an acknowledgment there is no strong desire to keep it, or that there is some disagreeable element in it. Whoever heard of an impassioned lover forgetting the time or place of an appointment with the idol of his heart!

Why We Forget Resolutions —We forget resolutions because there is a repressed desire that opposes them. If we desire completely to do a thing, and there is no repressed desire opposing it, we never forget to do it. But when the unconscious is divided into two opposing camps, the more primitive desires, with much energy at their command, are apt to get the better of the situation, and thus the higher but less energetic desires slip from conscious memory. In reading we often mistake words. Such is not mere chance; for it can be shown by Free Association that either the printed word is associated with some painful mental image, or the substitute word bears some significance as the symbol of a desire with which in some manner it has become associated in writing, also, when we use a wrong word which on reflection we recognize as wrong, it is because the wrong word bears a pleasanter association in the unconscious than the right one. The attention can be volitionally directed to but a few considerations at one time, and the thousand and one actions of life that are more completely directed by the unconscious while the objective mind is attending to other things, accurately portray the inner desires. The feeling of intense abhorrence for something, of hate, or of disgust, indicates that certain groups of thought-cells, which have a dominant power at the time, are in a state of active conflict and aggressive antagonism against the desires of the thought-cells associated with the condition toward which the Feeling is directed. Emotions are aroused only when the unconscious mind is given to believe there is an emergency. And such strong emotions indicate that the emergency is acute. It signifies that, within the unconscious, the thought-cells associated with the conditions are strong enough to put up considerable resistance. In other words, the individual who expresses undue repugnance at some act is much nearer that act than is the individual who can view it undisturbed and with a judicial outlook. He must summon all his reserve to escape it. Those who make crusades against a given vice always have within themselves a strong temptation toward it. It is the violence of the struggle within which they project outward toward conquering the condition in the external world. Nor is the power of creative imagination, even when its processes are unrecognized, limited to causing undesired actions of the muscular system. It can bring changes quickly in the chemistry and physiology of the human body. An illustration which can find plenty of verification in almost any rural community is the bean cure for warts. College professors may shout, “ridiculous!” but it actually works, as rural people can testify. A person having a wart is told that if he will take a bean, split it in half and rub the inside of the two halves on the wart, afterward burying them in a crossroads at midnight, that the wart soon will follow the bean and go away.

The individual possessing the wart is given assurance that this works; and various persons who have had warts thus removed may be called upon to testify as to the efficacy of the process. The suggestion still further gains attention through the mystery of the rite performed, rubbing the wart with the bean, and then the unusual act of going to a crossroads at midnight, and the final burying of the two halves of the bean which are reputed to attract the wart. A day or two later, he looks where the wart was, and it has entirely disappeared, often leaving no mark to show where it was. In many processes by which valuable results are obtained, or those dire, it is difficult to separate creative imagination from suggestion. That is, suggestion plays an important part in directing the activities of the unconscious mind to create something on the inner plane. This something thus mentally given creation then may be brought up into the objective world in some manner. It may be a change in the health, it may be a musical composition, it may be an invention, or it may be an act of the individual, unintended by his objective consciousness, through which the mental image is realized. But in all cases it is the desire energy released into the process that gives it the power to create or bring about changes. The amount of work thus done is commensurate with the desire energy diverted into the process. And if new combinations are to occur, that is, if there is creative activity, some of the energy supplied the process must be creative in character.

How to Demonstrate Success

Chapter 12 How to Demonstrate Success NEW THOUGHT, metaphysics and the various schools of mental science have gained so wide a following, and those who have practiced the principles they teach have had so many outstanding favorable results, that few today deny the possibility of demonstrating success, at least in some measure, through the use of mental power. Success, however, implies to various people so widely different things that a discussion of its attainment divides quite naturally into two distinct sections; one devoted to ascertaining what the success is that should be desired, and the other devoted to determining how that success can be attained.

What Is Success? —In the narrower sense of the word, the realization of any desire may be called a success. Thus a man may be a successful thief, and measure the amount of his success by the value of booty acquired. If he steals only a few hundred dollars he may feel his success has been meager; but if, through organizing a holding company and manipulating its assets, he manages to steal several million dollars, he feels his success has been quite gratifying. The headhunter who catches a few unwary victims asleep and cuts off their heads, in the more restricted meaning of the word, is successful. In the circle wherein he moves he has a right to feel proud of himself, and very likely will be made chief of his village. And, in whatever measure it is aware of realized desires, a fly, when it finds the opening into a screen fly-trap and thus feeds on the syrup within, must feel successful; for its knowledge, like that of many people, is not inclusive enough for it to realize that the gratification of the immediate desire is at the expense of future welfare.

In the narrow sense, therefore, the person who sets out to rent a house and gets a satisfactory tenant has demonstrated success. One who determines to demonstrate money through mental power, and observes his bank account steadily increasing, has succeeded. Many people thus have demonstrated money, have demonstrated a home, have demonstrated marriage, have demonstrated social position, and have demonstrated health through mental means. Concrete results prove the efficiency of the methods they have used. The question here is not whether through mental power they have obtained their desires, but whether these realizations, in the broader meaning of the word, have led even in the directions of true success. In this wider significance, success is the continuous and perfect adaptation of the individual to his environment. That is, it is not a temporary benefit, like the attainment of the syrup in the trap by the fly, which in the long run is paid for at enormous cost. It is the acquirement of something which benefits the individual in one section of his three-fold nature without robbing him of that which is even more valuable in another section. For man is not merely physical, he is also mental and spiritual. To indicate what I mean by success in the broader sense, let me illustrate by an observation I once made on a band of wild horses. These horses lived in the desert region of Nevada, where similar wild horses still may be found today. For success, that is, for continued existence in the wild state, three things were absolutely essential to them: They had to have feed, they had to have water, and they had to have safety from the hunters, both Whites and Indians, that so frequently watched the water holes and attempted their capture. To this band of wild horses, led by a big palomino stallion, cream colored with black mane and tail, the acquisition of any two of these essentials to their success offered slight difficulty. Plenty of feed grew near their water hole, so that food and water could be had with little trouble. Off across the desert at widely spaced intervals there were also other little water holes where they could drink in safety, but near which the small amount of bunch grass that had there grown had all been consumed. That is, they could easily enough have water and safety, food and water, or food and safety but on this occasion, and no doubt on many another, hunters lay in wait for them close to the water hole where there was still sufficient grass. But the wise old palomino was too sagacious to permit any of his band to avail themselves of the opportunity to realize the immediate desire at the expense of future slavery. They went without water as long a time as they could, and then when it became absolutely essential, they traveled forty miles from their feeding ground to get it, returning again for further feed. This required a tremendous expenditure of energy, but it solved the problem of procuring all three requisites, for after weeks of vain waiting the hunters grew discouraged and departed.

The Three Essentials of Man’s Success —If a man is to accomplish much, either for himself or for others, his body must not be too badly diseased, and he must have food, clothing, shelter, and it is better to have the comforts of life. Many people, it is true, have not had good health nor the comforts and yet have made marked contributions to social welfare; but commonly a person can do better work and more of it, with a healthy body which does not have to combat distress in the environment. To put it another way, to get the best performance out of either an automobile or a man it should be given the physical things that are helpful to it. Society needs the whole man, not just a part of him, and it needs him at his maximum efficiency; which can be developed only under favorable environmental conditions. There have been people in the world, many of them, and there are some today, who believe that spiritual success can only be obtained through torturing, or ignoring the needs of, the physical body. Monastic life largely was based upon this assumption. The early Puritans frowned on all that gave bodily sense of pleasure; not recognizing that a harmonious body can do more than one under the pressure of severity. And in India, where extremes of mystical folly have always gone further than anywhere else, even today there are those who deem themselves exceptionally holy merely because they do no ill to others, not even to the extent of defending themselves from invasion by lower forms. To Western occultists, but not to many of mystical turn, it would seem that where a conflict of interests arose, it were better for those higher in the scale of evolution, because they can contribute more toward universal welfare, to survive than for those lower. That is, if they were set upon by savages, it were better to fight than merely to turn the other cheek and perish without resistance. Early Christians, however, thought differently, and permitted themselves to be fed to lions and otherwise slain in great number, without a struggle other than to pray for their persecutors. And certain sects of Hindu holy men at the present time permit body lice and other vermin to live upon them without remonstrance, getting sustenance from human blood, in the belief that even to brush them off would be moral transgression. Or to carry the thought into present day controversy, and setting aside the facts as to the physical benefit to be derived from the different types of diet: there are those, many of them, who contend that when they live on a strictly vegetarian diet, with no fish or flesh, they find themselves negative and unable to do more than about half as much work as when their diet contains some animal food. Herbert Spencer, for instance, experimented upon himself, to determine how such a diet would influence the vigor of his writings.

Human bodily chemistry is so varied that there are certainly those who do better work without animal food. George Bernard Shaw seems to be an example of this. But there is a wide school of mysticism which contends, that regardless of its weakening effect upon some individuals, and its tendency to make these individuals mediumistic and easily dominated by more vigorous minds, it is better to live on a strictly vegetarian diet than to partake of any meat. But Western Occultists hold that, regardless of what that diet consists, it is better for the person to eat that which experiment proves in his individual case enables him to live harmoniously with his fellowman and turn out a maximum of work which is socially constructive. That is, they believe what a man accomplishes is vastly more important than what he puts into his stomach. Yet probably the majority of people pay so much attention to their physical welfare that they ignore the other two elements making for real success in life. Those who devote themselves exclusively to making money, with which to buy physical things, miss the best of living. They exist almost exclusively on the animal plane; for all creatures so long as they persist make a living and provide for their offspring. The man who does nothing to benefit others outside his family is spiritually still on the level with the brutes. Then there are others who make a decidedly mental success, who are physical failures, and perhaps even spiritual failures. Francis Bacon, for instance, was always in debt and often in serious trouble over financial matters; yet he was intellectually and spiritually a success. He gave the world the product of his mighty intellect, and because he did thus in a measure assist in human progress, in that measure was he also spiritually successful. Henry David Thoreau, American author and philosopher, also was able to solve two of man’s essentials to complete success; but unable to solve the third, which in turn detracted from the possible value of the other two. He was a great man spiritually, and his writing proclaimed him a great intellect; but his abject poverty led to hardships of which he prematurely died; leaving the world vastly poorer than otherwise it would have been. Yet to a degree, most of us succeed in being physically a success. We live the allotted span of years without too great ill health to prevent some accomplishment. But during these years few of us make the gains either in mental attainment or in spirituality that lies within the compass of our inherent energies. We are unlike the horses which traveled forty miles to secure the third requisite. We are content to drink at the waterholes where lurks everyman’s danger of inertia. If we neglect spirituality, and goad ourselves to it, we can without such tremendous effort adjust ourselves so as to gain both intellectual and physical success. Study and thought sharpen the intellectual powers, and there are always loopholes in the laws of the land that a clever man can crawl through to get the best of his fellows. One method, becoming increasingly prevalent with the broadening knowledge of psychology, is to use mental force to take from others what is desired.

The principle of the thing is as old as man, it is only that the method has now become more refined. Jacob procured the birthright of Esau for a mess of pottage through intellectual cleverness; and worthless mining stocks and oil stocks have been sold to widows and orphans. The Island of Manhattan was secured from Indians for a few trinkets, and later it was the custom to trade an Indian a bottle of whiskey, with which to demoralize himself, for a whole band of horses. In these instances physical compulsion was not used. Instead there was a clever appeal to desires. Nor in high pressure salesmanship, by which a merchant is sold a supply of something so great that he can never dispose of it, or someone is sold something for which he has no possible use, is physical force used. Instead, suggestion is applied through carefully thought out methods in such a manner that the critical faculties of the purchaser are bludgeoned into temporary insensibility. Yet from the standpoint of spiritual success, although not so considered in civil law, it is as much a crime thus unfairly to take from another through mental processes as it is to take the same from him at the point of a gun. Wealth, except in the form of natural resources, which as they exist in nature belong to society, comes from industry and the hard experience of human toil, as the late President Calvin Coolidge expressed it. When, therefore, an individual takes wealth from society, that is, acquires it in any form from another, he should be prepared to recompense society by returning wealth to it in some other form. However we camouflage it, we cannot escape the truth that when we take from society that which represents the efforts of others, and use it for our personal adaptation, and do not render an equivalent service to society by adding to its adaptability, that is, giving it equivalent value in return, we have become indigent. Those individuals, therefore, who acquire mental power and cleverness, yet use these, not to discover some superior method of living, or of production and distribution; not in invention, not in better organization, and not in anything else through which society is benefited; but use their abilities to take from society what members of society have produced; or hoard and maintain wealth inherited from ancestors, without themselves making some adequate contribution to the welfare of the whole, are successful in only two essentials. They have acquired mental and physical success, but are living in abject spiritual poverty. In the larger sense, in which success implies a perfect and continuous adaptation to the whole universe, those mental and spiritual factors that provide for progressive after-death conditions must be included. This means that for such complete success, in which all three essentials are met, discrimination must be exercised not to give undue weight to one factor at the expense of the others. And that the discrimination may have the materials with which to work, it must be provided with the most inclusive knowledge. It is this inclusive knowledge that the B. of L. lessons have been written to supply.

Success in Attaining Any Single Objective. —When, through a careful analysis of its possible effect upon others, it is decided that a particular condition is beneficial to universal welfare; and is something to be desired and striven for, the first step in demonstrating it is to have a definite and clear conception of just what it is that is thus wanted. The clear visualizing of it, or holding it clearly in thought, is called its formulation. If formulation is not definite and clear, the results are likely to be indefinite and indecisive also; for the energies tend to fill in whatever is held thus before the attention. It should be realized that on the four-dimensional plane work is accomplished, not through physical or chemical processes, but through the power of thought. When an image, therefore, is held before the attention, and desire energy diverted into it, that condition is actually constructed upon the astral plane, and has a real existence there. But just because a thing has an existence on the astral plane does not signify that it will become also a physical reality. Such an image is a pattern, which may, or may not, be filled in by three-dimensional conditions. Whether, once formulated, it does become reality depends upon two things: the amount of energy that is diverted into the astral pattern, and the resistance offered by physical environment to being manipulated to fit this particular pattern. Certain thought-cells of the astral body, by their previous conditioning, readily respond to the urge to work to bring about the thing which is being demonstrated. Other groups of thought-cells may have so been conditioned that by natural inclination, as indicated by birth chart and progressed positions of the planets, they offer resistance to bringing about the condition; or certain of them may acquire an autosuggestion which makes them work energetically to oppose the realization desired. The object, therefore, is to present the image in such a way, and to use suggestion efficiently, and otherwise to divert as much of the desire energy of the structures within the unconscious, that they will furnish their energy to the thought-cells which have set about bringing to pass that which is to be demonstrated through mental power. The amount of energy thus diverted into the image, after overcoming opposition from other thought-cells, is the effective energy released into the performance of this special work. The work, of course, while performed from the four-dimensional plane, consists of manipulating the environment. To bring a given thing to pass, certain changes in the attitude of individuals, certain changes in the abilities of the one demonstrating, or certain changes where physical conditions are concerned, must first take place. That is, alterations must be made, if the thing desired is to be demonstrated.

Yet, whether the changes are in oneself, such as developing specific abilities, are in the desires or opinions of others on whom the venture depends, or are adjustments of the physical environment; to accomplish these alterations requires the expenditure of energy. Work is never accomplished apart from energy consumption. And the amount of energy it is necessary to expend to bring the various changes to pass constitutes the resistance of the environment. One might try to demonstrate a condition, and have a tremendous supply of desire energy within the unconscious mind to release into it, and yet fail because the resistance of environment was too great. If one should endeavor to demonstrate himself Emperor of the whole world, the resistance of environment would be so great that, unless he were more energetic than anyone so far ever has been, he could not succeed. I point this out merely to indicate that the amount of energy that the thought-cells of the unconscious mind must possess to demonstrate some things is within the reach of almost anyone; yet the amount required to demonstrate other things is beyond the energy production of any living being. There is a direct relation between the amount of energy which the individual can divert into the mental image of that which he is demonstrating, and what he can accomplish with such energy. And the greater the resistance of environment, the more mental force is required to change it as desired.

Developing the Effective Mental Energy —At first thought it might seem that the best manner to vitalize a mental image is to concentrate the thoughts of the objective consciousness upon it, and keep thinking about it as powerfully as possible. Objective thinking alone, however, may have very little power to divert the desire energies of the thought-organizations within the unconscious mind into such an image. For success, the image must gain as completely as possible the full attention of the unconscious mind. And if in addition it can be linked up with energy of the Drive for Significance, the drive for Self Preservation, or the Drive for Race Preservation, so that the desire energy of one or more of these powerful drives is directed into the image, the thought-cells they energize will work with great force to bring the thing to pass. To thus bring the image to the attention of the unconscious mind, suggestion and affirmation are suitable agents. Yet needless to say, they must be applied in a manner, as explained in lesson No. 62 (How to Apply Suggestion) and No. 63 (The Correct Use of Affirmations), which will prevent the development of negative desires, and preclude contrary auto suggestions. The last part of lesson No. 63, in particular, gives much detail on how to keep the selected image before the attention of the unconscious mind and how energy may be diverted into it. It remains here, therefore, merely to add, that whatever method the individual finds most effective in this respect is the one to use.

If there is a feeling of doubt, or of resistance to the thought that the matter will be demonstrated, this is an indication that the thought-cells are not wholeheartedly working from the four-dimensional plane to bring the thing to pass. That is, they have not completely accepted the work allotted them. When they do properly take hold of the job, there is felt an inner convention, or complete faith, that the thing will be brought about. Mere wishing the thing will come to pass, and thinking about it in a listless manner, is very apt to give the thought-cells responsible for the work confused orders, or a feeling of hesitancy and doubt. That is, fantasy thinking is very likely to undo what may have been given a very good start. And for the same reason, after the matter once has been set in motion, it is better not to think about it at all except as such times as there is abundant positive mental energy to direct into the formulated image. Every weak and uncertain thought associated with the matter detracts from the vigor of the thought-cells doing the work. Thus it is better to have some one period of the day set aside to use in the demonstration, during which the mind is positively and completely absorbed in the undertaking, than to use catch-as-catch-can intervals during which the mind may be partly occupied with other things. And if one finds oneself depleted, or too tired, it is better to skip the regular period set aside for this work; as when one’s forces are thus at low ebb one easily may become negative, and permit contrary images to force themselves before the attention.

Do Not Instruct the Thought-Cells How to Do Their Work —When you call in a healer, you do so presumably because he is a specialist in his line and knows more about it than you do. Likewise, when you employ a lawyer, you do so because he is supposed to know how to get the results you want better than you do. And the unconscious mind, having so wide a field of information at its command, and its thought-cells being accustomed to get results by working from the four-dimensional plane, knows far better what steps to take, and how to take them, than does your objective mind. Therefore, do not attempt to visualize the steps it must take, or give it orders as to how it must proceed. The final result to be demonstrated when clearly held before attention constitutes sufficient orders. Let it, as an expert in a field your objective mind knows very little about, perform the work in its own way.

To put the matter into other words, to think of intermediate steps is to place limitations, or modifying clauses, which make the work more difficult. These limitations act as suggestions to the unconscious to curtail the scope of its activity. They are like sending an ambassador to a foreign country with orders to secure certain concessions, and then telling him just what he must do in each detail after he gets there. If he is a real diplomat, and worthy of the mission, he has the ability to meet each contingency as it arises. Yet every limitation set as to what he must, or must not do, by that much hampers his work and makes success less likely.

Give the Thought-Cells as Much Aid as Possible in Their Work —The more information relative to the matter to be demonstrated the unconscious mind has at its disposal, the more readily it can discern the means by which to bring the condition to pass. Give it as wide a field of reliable information as possible regarding the matter, from which thus to select its methods. If it is health that is to be demonstrated, through reading and study learn as much as possible about hygiene, diet, and the principles upon which a sound constitution must rest. Thus concentrating the objective consciousness on gaining health information, also gives the unconscious the impetus during sleep, or even at other times, to seek still further information on the astral plane, or to tune in on the minds of those who possess such knowledge. Or if it is some invention that is to be demonstrated, reading and studying everything accessible that has a bearing upon the problem will enable the unconscious to acquire a field of information from which more readily to select the necessary processes. With so vast a field of knowledge relative to the matter to be demonstrated, it will find much less difficulty in selecting the particular method which will enable it to do the job assigned to it, whatever that may be.

Do Not Require the Unconscious to Make Bricks Without Straw —Here in California the little red Argentine ants are a pest to the household. Housewives frequently attempt to demonstrate the absence of these nuisances. And reports have been received from those who by direct mental power alone, and without the employment of any physical agent, have been able to drive these creatures from their premises.

On the market there are one or two preparations which placed in line of march quickly discourage them, and cause them to leave. And the point I here wish to make is that, for most persons, it is quicker, and a far easier process, to drive the ants out with one of these preparations than by merely concentrating mentally on their removal. One who attempts to demonstrate the absence of ants, therefore, and places a restriction upon the method his unconscious mind is to use, saying that nothing physical shall be employed, is at a decided disadvantage. It is likely that if he set out to demonstrate ant removal without such restrictions, that his unconscious would find it far easier to direct him to any corner drug store and to the proper preparation for their removal, than to exert a pressure upon a thousand ant minds sufficient to cause them to leave. Every law of nature has well defined conditions which limit its operation; otherwise it would not be a law. This is as true of mental and spiritual laws as of those physical. When people in their enthusiasm overlook these limitations imposed by nature to the operation of some law, fanaticism is the result. All have witnessed cases of political fanaticism, in which the natural hindrances to the perfect working of some sociological principle was entirely ignored. All have known instances of religious fanaticism, in which the evidence of human experience was completely lost to sight in the interest of some blind and irrational belief. And most of us likewise have witnessed fanaticism in what was expected of the mind. We have seen those who demanded it without physical agents to restore a rotted and broken appendix, that it set a broken bone, or that it materialize money out of thin air. The individual who undertakes to demonstrate some condition should not set some impossible limitations as to what agents should bring the desired end about. For instance, some years ago, two of the great industries of France were being ruined. The vineyards were dying of Philloxera, and another disease was attacking the silkworms. It might have been possible to exterminate these diseases that were impoverishing the country by giving them absent treatments. Such would have been the direct mental method. But they were not eradicated in this manner; and had such direct methods been imposed as a condition of their removal, in all probability these industries would have vanished. Instead, a man since famous, Louis Pasteur, (birth-chart in lesson No. 5, CS 2,, Astrological Signatures) studied the diseases until he knew the nature and the habits of the bacteria causing them. With this information at his command, it was easy to stamp the diseases out. He applied the indirect mental method. He set his mind to work to demonstrating superiority over these diseases, and placed no fanatical limitations on how the result must be obtained. Thus was he able to demonstrate a great success. For that matter, the use of physical agents is an absolute essential to obtaining many desirable conditions. The air we breathe, the water we drink, and the food we eat, are all physical remedies by which depleted humors and tissues are replenished and weakness healed. Yet even the most fanatical follower of the divine power of mind to perform wonders does not abstain from using these purely physical remedies. Nor

should one who expects to demonstrate money refrain from entering the fields, such as the professions and business, through which money more commonly comes. Even should he succeed in sitting at a desk and visualizing people coming in and placing money before him so successfully that they did so, unless he gave some value in return, he would be dishonest, and also quite likely to end his career by being hauled into a court of law. The Bible relates that Pharaoh commanded the Israelites to make bricks without straw; but the result was not in his favor. Instead of such an attitude, when demonstrating a condition, give the thought-cells working from the four-dimensional plane every reasonable condition that may be expected to make it easier for them to bring the desired result about.

Fanaticism In Demonstrating —I have just spoken of the folly of placing undue restrictions upon the manner in which the thought-cells are to perform their work. And right here I should not neglect also to point out that when the impossible is expected of the unconscious mind, and it is crowded forcefully into the effort through receiving vigorous and insistent suggestions and affirmations, that, in the effort to satisfy the demand, it frequently offers a substitute. That is, just as when the impossible feat of repressing the Drive for Race Preservation is attempted, the objective mind usually is given the belief that these desires are not present, yet their energy nevertheless escapes through some subversive channel; so delusional substitutes are offered when the demand is too insistent that an impossibility be performed. A real estate man of my acquaintance, a year or two ago, started using the Affirmations sent out by a certain school which has a wide following, to sell properties given into his custody. This school taught that the proper method was to affirm, over and over, that the desired transaction had been completed. Now if you hammer into the unconscious mind any suggestion often enough and with sufficient force, it comes to believe that suggestion. In this case, therefore, when the thought-cells failed to cause the sale of a given piece of property—or perhaps they never even tried to make it—they nevertheless accepted the suggestion as true. The man believed he had sold the property, told his friends he had sold it, and drew a check on the bank for the money he had obtained from the sale. But as he had no money in the bank, and had not made the sale, this led to confinement in the psychopathic ward of the county hospital.

In the same neighboring small town, in which the teachings of this school had, and still have, a strong foothold, a woman, about the same time, was demonstrating, through the use of affirmations, that her house had been rented. She had reached the point where she was telling her friends she had demonstrated renting her house through the use of affirmations, when the real estate man was arrested. Her relatives perceived that she was close to the same psychopathic condition, took her in hand, and brought her back into touch with reality before it was necessary to have her confined. Paranoia, one of the three prevalent forms of insanity—dementia praecox and manic-depressive insanity being the other two—is not due to brain injury, but to building into the unconscious some idea which has sufficient desire-energy that it dominates the whole mentality. A hypnotized person, given some belief through suggestion, can be converted temporarily into a paranoiac. He can be given the conviction he has sold his real estate and deposited the money in the bank, or that he has rented his house, even though in reality he has not done so. There is a certain percentage of those who believe themselves to be completely healed of some malady through absent treatment or some mental method, also, who are merely hypnotized into the belief they no longer have the complaint. It is true, they no longer feel pain. Yet later, as the disease still makes inroads in spite of their belief that it has vanished, they all at once completely collapse. These instances in which the unconscious mind acquires a conviction that something has been demonstrated when it has not, are no legitimate detraction from the value of suggestion, affirmation, or other mental methods to demonstrate health, or to demonstrate anything else which is advantageous to universal welfare. It merely again emphasizes the danger of a prevalent type of fanaticism which, where religion, psychic matters, or mental power is concerned, refuses to keep in close touch with reality by carefully checking actual results against theoretical considerations. A thing should not be accepted as true merely because it professes to be a Divine Revelation; nor should health or anything else be considered demonstrated until ample proof has been acquired from the three-dimensional realm.

Demonstrating —To visualize health, hold in the mind as clear a picture as possible of the body in a state of health. To demonstrate a bank account, visualize yourself making repeated deposits in the bank. To demonstrate success as a musician, hold the image of yourself playing the instrument of your choice before a vast and applauding audience. That is, hold before the mind, and then energize, the end desired.

In principle, such demonstrating has been constantly applied since life appeared upon the earth. Creatures have desired safety, have desired to procure food, have desired to reproduce, and to do various other things. When environmental conditions changed they did not know how to meet these new situations, but their intense desire to adjust successfully to them kept the image of the end sought before their unconscious minds. The thought-cells within their astral forms then set about devising means to secure these ends. We can not say, with forms of life lower than man, just how much success was obtained in this demonstrating by the adults who first felt the need of something better. Probably the impress of the desire for a given end was more pronounced upon the genes of the reproductive cells, so that succeeding generations feeling the same urge were able to bring it to pass in a manner more marked. But we do know that this process has been at work among all life-forms, and is at work today. Game in a country where it has never been hunted by man, for instance, is usually tame at start. But no matter how tame at first, let hunting commence, and usually by the next generation or two—in answer to the desire for safety—the game will have become exceedingly wild and cunning. Even individuals that have never before seen man will exhibit fear and cleverness. No better example of this can be cited than the coyote of Western America. A few years ago it was easily captured or killed. But now it has developed such craft that in spite of bounties on its scalp and a good price for its pelt, and the fact that every man’s hand is raised against it, in the face of ruthless persecution, it has increased in number and widened its range. A slightly more complex illustration of the force of desire for a given end to demonstrate its realization, which is in reality the chief factor in the origin of species, may be obtained from a study of either protective or of revealing coloration. Protective coloration—as space does not permit a discussion of revealing coloration—has been acquired by the desire to be concealed from natural foes or from intended victims. The image of the desired end in the unconscious mind has impelled the thought-cells to change the color pattern so that it blends with the habitual environment. As a single example, taken from birds in the U.S., let us examine the Jays: These jays no doubt, all had a common ancestor. They are perching birds, and the one in the eastern states, the blue jay, lives largely in trees of moderate foliage, or at certain seasons, of no foliage at all. Hence, to match the sky, we find the upper parts light purplish blue; the wings and tail barred with black to resemble tree-twigs; and the breast grayish or brownish, shading to white on the belly, much as the under side of the tree leaves are lighter than their uppers. Now in the Rocky Mountain region, where snow covers the higher mountains a large part of the year, we find a jay of an entirely different genus; the Rocky Mountain Jay. To correspond with his environment, his upper parts are light slate gray and his under parts brownish gray.

Moving on still westward to the Pacific Coast region, we find throughout the chaparral belt, a jay of still another genus; the California jay. He lives largely in the brush and is blue and brown above and white below, except for bluish streaking on the throat. When motionless he blends nicely with the vari-colored foliage and dead sticks of his environment. But if we ascend the mountains of the Pacific Coast into the gloomy firs, with their dense dark foliage, we will again find the same genus as the blue Jay of the East, but represented by an entirely different sub-species; the stellar jay. Living in the dark forests, the fore parts of his body are dull blackish changing to pale blue on the lower back and belly. And as he is a bird of the trees, like his eastern brother, his wings and tail of purplish blue are likewise barred with black. Before leaving this subject of the power of desire to attain a specific end, such as safety or food or protection of offspring, through the action of the thought-cells from the four-dimensional plane, rather than through the chance survival of individuals which varied slightly from their fellows, I should give at least one example from the vegetable kingdom. For this purpose I shall mention the knob cone pine, a tree with which I am personally familiar, as it is common to the Pacific Slope. It is called a fire type pine, because it has learned (demonstrated) the ability to take advantage of the fires that so frequently sweep the region where it grows. Instead of depositing its seed every year or two only to have the young seedlings killed by the shade of surrounding trees, it retains its cones with the scales tightly closed about the seeds for a period of from 15 to 25 years. If, however, a fire runs through the forest, charring the tree and perhaps burning its leaves, the cones still clinging to the unburned branches slowly begin to open, and a few days or a week after the fire has passed seeds begin to drop into the ashes or upon the soil. Under these conditions they sprout and grow, unhampered by the crowding of other trees. These knob cone pines have demonstrated perpetuating themselves in a region where other types of trees often are permanently eradicated. When man, therefore, sets out to demonstrate success through the use of mental power, he is not employing some new principle. He is employing the same process which mostly has been responsible for the evolutionary advancement of physical life upon the earth. Every step taken by physical life-forms has been in response to the impulse to demonstrate some condition urgently needed. And man, through understanding how this principle operates, can vastly hasten a progress that left to the undirected working of nature is relatively slow. He must, of course, first determine what it is that he wants. And to apply the principle, he must cultivate DIRECTED THINKING, so that he can hold his mind to the images he desires to realize, without permitting fantasy creations to intrude. And through DIRECTED THINKING he also must learn how to Direct his Desires, and to Condition more primitive desires so that their energies shall be diverted into the special channels of his choosing. As explained in lesson No. 59 (Desire and How to Use It), such persistently directed desire is commonly called Power of Will.

There is all the difference of night and day between wishing a thing and willing it. In wishing it, the Image of the thing desired is present in the mind, but it is a fantasy creation which does not receive positive energy. Instead, the person is negative to the wished for thing, and this frustrates its realization. Young birds do not learn to fly by sitting on a limb and dreaming about it. They learn to fly by actual effort spent in the act of trying to fly. And psychologists estimate, from experimental work with what people commonly do, and what they are trained to do, that most of us live at about 50% of our possible achievements in the various things we attempt to do. We arrive at a certain level, in physical performance or in mental output, and stick there. Instead of making perfect, practice, unless accompanied by intelligently applied effort to improve, merely links habitual errors more deeply into the unconscious. No matter how much you play golf or bridge or tennis, or how much you walk, you may not improve your technique. Instead, most of us go through life walking, talking, and thinking about the same as we did when we left school or college. There has not been sufficient Directed Desire and Directed Thinking applied to learning how to do these things, or to doing more important things, better. The laboratory psychologists find that, merely through striving to do so, accompanied by effort in the practice, the ordinary person can double the speed with which he reads in about six weeks. This is not so important, except that it indicates what people can do toward developing talents they did not suspect they possessed, and toward demonstrating traits of character and abilities that will enable them to contribute vastly more to universal welfare, and thus make for real success. To learn to do something better you must think about it. When you have done poorly, try to discern just what led to poor performance. When you have done better than your average, recall just how you felt, and just what you did that was different. Then strive hard to reproduce that which led to better work. Thinking about it between performances, if the thought is Directed to acquiring a better technique, is a great help. The unconscious mind learns to do the thing properly through seeing the correct procedure in imagination. To Demonstrate Success, first have a clear-cut image of just what it is that you wish to accomplish. Furnish the unconscious mind with as much information as possible about the thing. Permit it to use whatever physical channels are available to bring its realization. Other than to prohibit any transgression of morality, give it no instructions as to the details by which the end sought shall be brought to pass. Then, positively and confidently, direct as much desire energy into this image as can be made available. And finally, be willing to work, for the get-something-for-nothing motive sooner or later is sure to backfire; and always be willing to render society adequate recompense for what is received from it.

Book 6 Copyright Church of Light August 2002

The Sacred Tarot

Doctrine of Kabalism

Chapter 1 Doctrine of Kabalism HE WORD Kabala signifies traditional knowledge. It thus refers to the Oral Law, as handed down from antiquity; and embraces the occult traditions of all lands and all peoples. Often it is used merely as referring to the esoteric doctrines of the Jews; but in its broader sense it includes also the secret doctrine of other races. This secret doctrine, common to many lands, was jealously guarded from the profane, and was never permitted to pass into writing except in such ambiguous terms as to baffle the uninitiated as to its true purport. In this sense the sacred books of the world, including the Avesta, the Vedas and the Bible are largely kabalistical; for they set forth traditions that are capable of an inner, or esoteric, interpretation. In fact, there are usually several interpretations possible, each more inner version revealing a deeper truth to those who have advanced along the path far enough to comprehend it. The Kabala has two divisions; the Written Kabala and the Unwritten Kabala. Of the unwritten Kabala, S. L. MacGregor Mathers, in his Kabbala Unveiled says: “The term ‘Unwritten Qbalah’ is applied to certain knowledge which is never entrusted to writing, but communicated orally. I may say no more on this point, not even whether I myself have or have not received it.” The author of these lessons is not so modest about his acquaintance with the unwritten kabala. He has received it fully, and has also investigated the written traditions of the Jews and of all other peoples having had much influence in shaping the world’s thought. And this seems the proper place to point out that the unwritten kabala, like the written kabala, is set forth in symbolical language, with purposeful blinds and subterfuges to confuse the uninitiated; so that of the few who undoubtedly exist at the present day who have received it, most remain in as much ignorance of its true interpretation as the majority of students do after studying the more accessible written kabala. This unwritten kabala has been transmitted only through certain secret schools. Those receiving it well merit what is given to them. They are left to their own devices in the matter of interpretation. And because the real keys to its

interpretation—astrology and the tarot—have been largely ignored, or distorted, they have floundered sadly in arriving at its meaning. Whether written or unwritten, the kabala is a philosophy correlated to esoteric astrology as exemplified by the tarot; and it can only be comprehended fully by those who perceive the true relation between astrological energies and their pictured tarot exemplification. The Kabala of The Jews —Because the Jewish kabala has been the source of inspiration to so many alchemists, metaphysicians, occultists and mystics, it deserves special attention, and the remainder of the lesson will largely be devoted to it. It has three main divisions: A. The Practical Kabala. B. The Literal Kabala. C. The Dogmatic Kabala.

A. The practical kabala treats of ceremonial magic, and includes the making of magic circles, wands, swords and pentacles, and the use of inscriptions and symbols for performing wonders. It deals with necromancy, sorcery, exorcisms, sigils, enchantments and communications with angels and devils. Accessible books treating of this subject are: The Sixth and Seventh Book of Moses, The Greater Keys of Solomon the King, and The Lesser Keys of Solomon. Needless to say, as set forth in detail in Chapter 3 of Course 18, Imponderable Forces, these books and all such practices are highly dangerous, and innocence is no protection to those who dabble in such matters. B. The literal kabala is so written that the letters and numbers and words must be transposed to perceive the meaning. It is a work really written in code, and must be systematically decoded to have any value. And the code in which it is written, and which must be used to decipher it, takes three different forms as follows: 1. Gematria In this system, words of the same numerical value are used as symbols of each other, and phrases of the same numerical value are employed to explain each other. And as each Hebrew letter is a number, this number is also obtained and used, by adding the numerical value of the letters of a word or phrase. 2. Temura This is a code in which, according to prescribed rules, certain letters are substituted for other letters. In addition to this permutation, the form of the letters occasionally used, and the variations in spelling, all have a hidden meaning, and for important matters anagrams are employed. 3. Notariquon In the practice of this, abbreviations are extensively used. Every letter, for instance, may be taken as the abbreviation of a word, and a single word expanded into a sentence. Or the first letters, or the medials, of every word in a sentence may be used to construct one word that conveys the mystical import it is desired to impart.

But even after, though determining just what code has been used, having translated the literal kabala into ordinary language, it still presents the matter in the form of universal symbols, which, while quite pregnant with meaning to those who understand this universal language, is merely a collection of babbling allegories to one ignorant of the tarot and astrology. C. The dogmatic kabala. This division of the Jewish secret doctrine has four chief headings, each embracing more or less numerous commentaries which were written at different times by different writers: 1. Sephir Yetzirah. 2. Sephir Sephiroth. 3. Asch Metzareph. 4. The Zohar. Yet none of what is now called the Jewish Kabala was placed in writing before the beginning of the Christian Era. We are seriously informed by commentators that it was first taught by God to his select angels who formed a school in Paradise. Then, after the fall, the doctrine was communicated to man that by its means he might regain his lost estate. From Adam it passed to Noah, then to Abraham, on to the Egyptians, from whom it reached Moses. Moses was further instructed regarding it by an angel, during his forty years in the wilderness. Then Moses injected its doctrines covertly into the first four books of the Pentateuch, and initiated Aaron and the Seventy Elders into its secrets. From them, according to this tradition, it was handed down through an unbroken line of priesthood succession which included David and Solomon, to the time of the destruction of the second temple; when, for the first time, it was committed to writing. This account, due allowance being granted to its symbolism, conforms rather closely to the traditions regarding the line of descent of the secret doctrine as recorded by initiates of other than the Jewish race. It is held by this tradition that once the earth had a very different climate, warm and mild, and that the people of the Golden Age, like those in Jewish Paradise, were free from strife, and needed to take no thought as to what they should eat or what they should wear. So pure were they that they had constant communion with the angels. But gradually changing climatic conditions, in which life became increasingly severe, coarsened the bodies and the minds of the people of the earth. And finally, so terrible was the struggle for survival with the advent of the Age of Iron, when a glacial sheet covered most of the northern hemisphere, that man was forced to eat the flesh of animals to avoid starvation. And thus descending to the plane of a carnivorous creature, the increasing activity of his animal soul cut off his ability to communicate with still higher entities. He no longer could get his information direct from the angels, because he had become too selfish and coarse to be able to tune in on their vibratory rates, and he must, perforce, get whatever he wished of the secret doctrine from those of his race who had preserved the tradition from an earlier time. This kabalistic knowledge was a teaching concerning the origin of the universe, man’s proper relation to God and all other entities, why man entered material conditions, and how he might through partaking of the Tree of Good and Evil

ultimately regain his spiritual estate and also partake of the Tree of Life, and so attain Self-Conscious-Immortality. From the children of the Golden Age, the tradition relates, this information was handed down by word of mouth, as allegorical stories, to more material times. And thus it came to be an essential part of the wisdom for which the ancient lands of Atlantis and Mu are renowned. Before the last cataclysm, in the Bible referred to as the flood of Noah, when the last of these two older continents sank, the Priests of Stellar Wisdom, perceiving through astrological cycles the approach of such a disaster, had encouraged the establishment of colonies in what later were to become the seven ancient centers of civilization—Egypt, India, Crete, Peru, Mexico, China and Chaldea. And to these colonies then established, that the ancient spiritual wisdom might not perish from the earth, they sent those to reside who were familiar with it. Just when the colonists from Atlantis or Mu reached their various outposts is not clearly defined. But in Egypt, Moses, educated by the priesthood, came directly in contact with their teachings, and in his wilderness wanderings received further communications from higher intelligences; all of which became a part of the doctrine held by the Jewish priests, and handed down to later times in the form of abstruse allegories. It seems certain that none of what now is known as the Jewish Kabala was written until after the commencement of the Christian era. The first to place any of this traditional knowledge in writing is reputed to have been Ben-Ha-Kanah, about 70 A.D. Rabbi Ismael be Elisha wrote about 121 A.D. And Simon be Jochai, another Talmudist, the supposed writer of the Zohar, appeared about 150 A.D. However as a matter of historical research, it is found that the Kabala first put in an external appearance in the seventh century, apparently through Neo-Platonist and Neo-Pythagorean channels. The main body of the Zohar seems to have been unknown, except in the secret schools, until the thirteenth century of our era. The early writings on the Kabala include a work called Palaces, describing God’s throne and His angelic household, a work of The Dimensions of Deity, and the Alphabet of Rabbi Akiba. In this letter each Hebrew letter is taken to represent a primordial spiritual idea. The Sephir Yetzirah —In the eighth century the Sephir Yetzirah put in an external appearance. It is a complete philosophical system, divided into 33 brief sections, each in reality based upon one of the 12 zodiacal signs, one of the 10 planets, one of the 10 numerals, or the seal of the earth.

The work opens with the statement that there are 32 paths of secret wisdom. These are further elaborated in a commentary, called the 32 Paths of Wisdom, written in 32 brief sections. Sephir Yetzirah signifies The Book of Formation, and is supposed to have been dictated by Abraham. The key to its meaning is the manner in which it is divided into chapters. As in all there are 6 chapters, the formation of the universe is to be explained through a study of the number 6. This number, as reference to Arcanum VI indicates, has for divinatory significance the word Temptation, and in numbers indicates the oscillation of unequilibriated forces in their action and reaction. Astrologically, it corresponds to Venus, the planet of love. Therefore, according to the system upon which the Sephir Yetzirah is to be interpreted, the idea is conveyed that the Infinite was Tempted into expression through the desire to love. The Supernal Mind, that it might enjoy love, brought forth the manifested universe. Of these 6 chapters, the first contains 12 sections, which, of course, correspond to 12 zodiacal signs. The second chapter has 5 sections and the third chapter has 5 sections. Thus these two chapters represent the universal man divided as male and female; the number of man being 5 and the number of woman being 5; and together these numbers embracing the 10 numerals of the decade. The fourth chapter has 4 sections, each representing one of the formative attributes of the septenary, corresponding to the 4 negative planets: Saturn, Venus, Moon and Mercury. The fifth chapter has 3 sections, each representing one of the 3 active principles of the septenary, corresponding to Sun, Mars and Jupiter. The sixth chapter contains the remaining four sections each representing one of the three remaining planets of the chain, Uranus, Neptune, Pluto, and the seal of the earth which synthesizes these 32 numbers and astrological forces into a single grand unity. Masonry and the tarot are both founded upon 33 universal principles. These are rather unsatisfactorily set forth in kabalistical code in the Sephir Yetzirah. They bear a correspondence in human anatomy to the 24 vertebrae plus the 9 ankylosed bones that form the base of the spine. In the widest sense Deity is the 33, or unifying principle. Thus we have the doctrine set forth kabalistically that Deity, all-potential and alone, was Tempted into an expression of his Love, and this formative power became diversified into the 32 principles through which His love is Realized. The Letters —In the kabalistical system each Hebrew letter is not only a number but in addition represents an idea. Just what the idea is which is thus associated with each letter it is a function of the Tarot to reveal.

The Hebrew alphabet as a whole contains 22 letters. These are divided by kabalists into three groups. The first group contains the three mother letters, representing certain general principles, from which the other letters and their corresponding principles were formed. Then there are seven double letters, and finally twelve single letters. The three mother letters are Aleph, Mem, and Shin. Aleph represents the plane of spirit, Mem relates to the astral world, and Shin to the physical where all is given form. Thus do the three mother letters correspond to ego, Soul and Body of the Universal Man. Certain other letters are sometimes aspirated and sometimes not, and are thus called double letters. As there are seven planets and seven active attributes in nature so are there seven double letters; Beth, Gimel, Daleth, Caph, Pe, Resh, and Tau. And as there are 12 zodiacal signs, so there are 12 single letters, although in detail they do not correspond to them: He, Vau, Zain, Cheth, Teth, Jod, Lamed, Nun, Sameck, Ayin, Tzaddi, and Quoph. And now we arrive at a point which may easily prove somewhat confusing to the student. It is the numerical equivalence of the Hebrew letters, and of the corresponding English letters. The Hebrew and the Chaldean square-formed letters are identical, and the square-formed Egyptian letters are very similar. These letters were originally hieroglyphics for the spiritual ideas represented by the corresponding Major Arcanum of the tarot, these, in turn, being correlated spiritually to astrology. Each letter, thus, expressed a number—some number from 1 to 22—which had the same thought-vibratory rate as one of the 22 astrological influences. But these letters coming into use by those uninitiated in this spiritual and vibratory relation naturally were subject to conventionalizing influences. And furthermore, those who sought to make translations from Hebrew into the English language had no knowledge of the vibratory rate of a letter, and no care for its spiritual correspondence. Consequently, translators have made use of equivalents which, although convenient for them, are not of the same vibratory rate. Therefore, to preserve the true numerical value of each square-formed letter, occult students have continued to use their original numerical significance rather than those established by later conventional use. And in deriving the English equivalent of a square-formed ancient letter, in those cases where translators have substituted an English letter with a different thought-vibratory rate, occult students use a true vibratory equivalent. Thus the Hebrew Tau, which means the sign of the cross, is translated conventionally as Th; and Teth, which means serpent, is translated conventionally as T. But not only is T in the form of the Tau cross used in many lands, but with its point down thus represents the creative energy diverted to earthly ends, and as such it has the significance of 22 and not 9; and 9 has the vibration of Th, the serpent, the spiral of life, being the Deific number.

This translation of T and Th is the outstanding difference between conventional translators and occult students. But it should be understood by those who study the kabala and the tarot, that in such studies the real vibratory rate of a letter is the important thing in determining its correspondence in another language; and that the English equivalent of each square-formed letter has been tested out on this basis. The correct numerical and English equivalent of each square-formed ancient letter will be found in a table at the front of this booklet. And that the student may also have the conventional, and therefore exoteric, significance, a list here follows: 1. Aleph, A, means ox. 2. Beth, B, means house. 3. Gimel, G, means camel. 4. Daleth, D, means door. 5. He, H, means window. 6. Vau, V, means nail. 7. Zain, Z, means weapon. 8. Cheth, Ch, means fence. 9. Teth, T, means serpent. 10. Jod, J, means hand. 20. Caph, K, means palm of hand. 30. Lamed, L, means ox-goad. 40. Mem, M, means water. 50. Nun, N, means fish. 60. Samek, S, means support. 70. Ayin, O, means eye. 80. Pe, P, means mouth. 90. Tzaddi, Tz, means fishing-hook. 100. Quoph, Q, means back of head. 200. Resh, R, means head. 300. Shin, Sh, means tooth. 400. Tau, Th, means sign of the cross. Sephir Sephiroth —The Sephir Sephiroth is also called the Book of Emanations. It treats of the numerical expansion of the undifferentiated state of evolution. That is, it explains that creation, as it later came into existence, was first in the Divine Mind. Then to give this mental conception a more external form it was projected into an evolutionary system, by means of definite impulses, each of which bears a relation to a certain number. The universe is thus shown to have been created according to a definite plan, the parts of this plan bearing numerical relations to each other. This plan calls for a continuous expansion of possibilities, whereby an infinitely diverse number of forms move perpetually forward toward greater perfection. The work, as written, is highly mystical; for it considers these impulses from the Divine Mind, by which the universe is brought into existence, as bearing the same relation to each other as do certain numbers. These numbers are thus the representatives of universal principles. The student, therefore, who would read the Sephir Sephiroth understandingly must be well versed both in the Hermetic System of Numbers, and the Doctrine of Signatures; for the Doctrine of Signatures reveals in full concrete details the action of those principles which are but abstractions when merely considered as numerical relations. Asch Metzareph —Asch Metzareph, or Purifying Fire, treats of alchemy. To comprehend the allegories in which it is written the student must have a thorough knowledge of chemistry, of astrology, and of the tarot. The action of substance upon substance, as

set forth in this treatise in the language of universal symbolism, depends upon the inner nature of each; upon that quality which we now recognize as its vibratory rate. The Zohar —The most studied of the Jewish kabalistical works is the Zohar, or Book of Splendor. It is generally supposed to have been written by Simon be Jochai, about 150 A.D. Moses de Leon made it accessible to the public in the thirteenth century. It embraces The Book of Concealed Mystery, The Greater Holy Assembly, The Lesser Holy Assembly, The Aged Man, The Book of Clear Light, The Faithful Shepherd, The Palaces, The Secret of The Law, The Concealed Treatise, Mysteries of Mysteries, Song of Songs, Come and See, The Youth, Illustrations of The Law, The Early Work, and certain fragments. The aim is to reveal to the worthy the nature of the Supreme Being, the equilibrium of contrarities, cosmogony, the symbolism of numerals, the nature of man and angels, the law as revealed, the nature and destiny of the soul, and much about angels, elementals, demons and other occult intelligences. The most essential and most emphasized of all kabalistical doctrines is expressed in translations of the Jewish work as “Quod Superius, Quod Inferius,” which means, that which is above is as that which is below, the Macroposopus, the universal man, is to be understood by a study of Microposopus, the finite man. God is thus related to the natural universe as the ego is related to the body of man. Consequently, we find Deity commonly referred to as The Ancient One, The Vast Countenance, Illimitable One, The Concealed of the Concealed, Adam Kadmon (the Archetypal Man), etc. Next in kabalistical importance comes the doctrine of the Ten Emanations of the Sephiroth, by which the universe was created. Sephiroth means numerical emanation, and the kabala teaches that all manifestation is accomplished in definite numerical proportions through actions and reactions in the One Primeval undifferentiated substance. Prior to creation there was Ain Soph Aur, meaning limitless light, or non-differentiated substance. The first emanation, or numerical impulse is known as Kether, meaning Crown, and symbolizing Motion or Life. Instantly, upon motion being transmitted to the non-polarized, universal, all-diffusive spirit, it becomes polarized into two attributes, positive and negative, masculine and feminine, action and reaction; for life or motion is impossible apart from sex, or polarity. It is impossible to have action without reaction, positive polarity without negative polarity, motion without something moving, something moving without form. Consequently, springing into existence simultaneously with Kether, or Life, are two other emanations called Chocmah and Binah. These usually are translated as Wisdom and Intelligence by theological kabalists who try to dethrone anything feminine from the Deific Trinity. But all initiates are aware that they mean Love and Light; for Love is the highest and truest Wisdom.

However large the orbit of the student’s investigations, or however recondite the plane of its action, he will find that it must start with, and finally end in, this kabalistical trinity of Life, Light and Love. From this primitive trinity of positive, negative and union the universe became differentiated into Seven specific attributes through seven additional emanations. The Ten Emanations of the Sephiroth are, therefore, the Seven Active Principles of Nature springing from a central source of Life, Light and Love—from a triune God-head, or Spiritual Sun—just as we receive magnetism, light and heat from the physical sun. Although it has been well known that there is a strict correspondence between astrological principles and the 10 Emanations of the Sephiroth, the Emanations really manifesting as astrological forces, this correspondence has heretofore been carefully concealed as part of the Greater Mysteries. Also, as the universe is divided into positive, negative and union, kabalists have divided the 10 Emanations into three pillars, or Trees. The tree on the right is the Biblical tree of Good, the Masonic pillar Jachin, kabalistically known as the Father, or Pillar of Mercy. The tree on the left is the biblical tree of Evil, the Masonic pillar Boaz, kabalistically known as the Mother, or Pillar of Justice. Centrally between these two trees of the knowledge of good and evil stands the tree of Life, conferring Immortality. It is the place of union of Jachin and Boaz, kabalistically known as the Shekinah. But early kabalists, to conceal their knowledge from the profane, in illustrating the trees in the form of a diagram, gave it incorrectly, knowing the spiritually enlightened in the course of their initiation would discover the error. It would thus point to the truth without actually revealing it, which by their oath they were bound not to do. In all current works upon the kabala, therefore, being copied from older works, we find emanation 2-4-7 constituting the Tree of Good, 3-5-8 the Tree of Evil, and 1-6-9-10 the Tree of Life, the Shekinah, or Pillar of Mildness. The correct diagram is given on page 130 in chapter 6, where it will be seen that as should be, the even, or esoteric, numbers 2-4-8 constitute the right-hand Pillar of Goodness, and the exoteric numbers 3-5-7 constitute the left-hand Pillar of Evil. Also it will be seen that the necessary planetary correspondences to each of the emanations when arranged in the latter manner will place benefic planets on the Tree of Good and malefic planets on the Tree of Evil. The First emanation is called Kether, meaning Crown, and symbolizing Life or Motion. It corresponds to the planet Pluto. It belongs at the head of the Tree of Life, containing latent within itself both male and female potencies. The Second emanation is Chocmah, meaning Wisdom, and symbolizing Love. It corresponds to the planet Neptune, the head of the Tree of Good, in a spiritual sense being positive to Uranus, though not so from the material plane.

The Third emanation is Binah, meaning Intelligence, and symbolizing Light. It corresponds to the planet Uranus, being the head of the Tree of Evil, being external to, and therefore more gross and spiritually negative than Neptune, and also commonly much more malefic. The Fourth emanation is Chesed, meaning Mercy, and symbolizing Beneficence. It corresponds to the planet Jupiter, being the middle of the Tree of Good, and positive to the Saturn principle of Evil. The Fifth emanation is Geburah, meaning Severity, and symbolizing Affliction. It corresponds to the planet Saturn, the middle of the Tree of Evil, and is negative to the principle of Good. The Sixth emanation is Tippereth, meaning Beauty, symbolizing Attraction. It corresponds to the planet Venus, the middle of the Tree of Life, where all influences join in a common harmonious Union. The Seventh emanation is Netzach, meaning Victory and symbolizing Conflict. It corresponds to the planet Mars, the foot of the Tree of Evil, and is negative to Mercury even as blind force is ever subject to intelligence. The Eighth emanation is Hod, meaning Splendor, and symbolizing Knowledge. It corresponds to the planet Mercury, the foot of the Tree of Good, and is positive to the instincts and impulses of Mars. The Ninth emanation is Yesod, meaning Foundation and symbolizing Formation. It corresponds to the Moon, next to the foot of the Tree of Life, the enfolding, formative power that gives external expression to Tippereth. The Tenth emanation is Malkuth, symbolizing Vitality. It corresponds to the Sun, at the foot of the Tree of Life, wherein the Spiritual Ideals of Kether, having been attracted by Tippereth, and having undergone formative gestation of Yesod, are brought forth in full Virility of expression, becoming in man Self-Conscious-Immortality. These three trees have been the great mystery of the kabala, and volumes of abstruse reasoning and mystical allegories have been written in the attempt to throw light upon it; for kabalists have all perceived that the Tree of Life, or the four emanations 1-6-9-10, constitutes the secret of Immortality. But just what this signifies in human life only a few have discovered, and others have blundered along blindly for want of proper keys, which astrology and the tarot alone afford. But the moment any kabalist is shown that Venus is Tippereth he immediately perceives the truth. The head of the Tree of Life is the planet Pluto, symbolizing the separation of the sexes, the place where soul-mates part on their downward journey and the place where they must again unite on their upward path. But the Tree of Life itself is formed by the union of the Tree of Good with the Tree of Evil—three positive forces

and three negative forces meeting at a common point called Tippereth. Thus what Venus is to the human body, by the law of correspondence, Tippereth must be to the Tree of Life. Now Venus rules the seed and union, and kabalists are well aware that the Shekinah, or Tree of Life, is some kind of union. But what they usually fail to recognize is that in man there is a spiritual seed as well as one physical, and that union, as indicated by the four vibratory levels, or stations, represented by the four emanations within the Tree of Life, can take place on the plane of degeneration, on the level of generation, in the realm of regeneration, or in the exalted state of the reunion of soul-mates. Yet Venus, the planet of love, is the key to this revelation. For those who recognize that Tippereth is a seed endowed with life during union, giving formative expression in the womb of Yesod, and brought forth into life and action by Malkuth, even as daily this is known to happen in the generation and birth of children, should easily recognize that the same principle applies to the evolution of Immortality. But, of course, as in bringing forth life in the domain of Malkuth, at the foot of the tree, the energies are directed toward the earth, and as immortality is not of earth but of the highest spheres, the energies must be directed toward the highest level of union, toward the exalted and permanent exchange of spiritual energies which corresponds to Pluto when that planet is represented by the letter T with its point up, instead of down toward Malkuth, as commonly written. A few kabalists have perceived the truth of this matter. One, for instance, who was also a great alchemist, states in his writings that he was acquainted with the mystery of transmutation but had never proceeded to the practice because he had not found a woman who could help him in the work. Also Mr. A. E. Waite, the eminent kabalist, in speaking of the Shekinah says: “I have said there are intimations of this state in eastern teachings, by which, I mean India, but that—so far as I am aware—they have not passed into writing.” And he further concludes, after an exhaustive study of kabalistical literature: “We shall come to recognize only one secret doctrine of Jewry, which is the secret concerning sex.” Reincarnation —This seems to be the place to mention that the Jewish Kabala teaches reincarnation, but only for those who fail to finish their work, and never more than three times. And even in these instances, more often than not, more than one soul occupies the same body to gain strength. Thus the teachings of the Zohar contradict the teachings of reincarnation as commonly taught in the East. It sets forth the impossibility of numerous reincarnations, and really seems to be a confused notion regarding the attachment of a discarnate soul to one in the flesh for some definite gaining of experience or the performance of some unusual purpose.

Soul-Mates —The doctrine of soul-mates is quite distinctly taught in the Zohar, it being stated that those who abide by the laws of the Lord will meet and marry their true soul-mates; but that those who pervert the law will be denied such union. Impurity keeps soul-mates apart, but purity and a moral life bring them together, and when so united there also will be a permanent heavenly union after death. God, Himself, is both Father and Mother. The word Elohim, translated in Genesis as God, is Feminine plural; but the translators of the Bible, not wishing women to share in anything Divine, have rendered it throughout in the Masculine singular. There is, however, an inadvertent admission of the Father-Mother principle when Adam is said to have been made in the image of “Elohim, Male and Female made He them.” Hebrew scholars say that “Eloh” is feminine singular, and that the ending “im,” is a termination of the masculine plural, the two being used together to indicate a feminine potency united to a masculine idea. Throughout the Kabala “The Ancient of Days” is considered both Male and Female, and the Ten Emanations are divided into 5 positive and 5 negative attributes. The Four Realms —The Ten Emanations of the Sephiroth are divided into groups having affinity with the four worlds; but at the same time the ten emanations also each manifest in these four realms. The four kabalistical worlds are: 1. Atziluth, meaning Emanation and symbolizing the celestial realm and the element fire. 2. Briah, meaning Creation and symbolizing the spiritual realm and the element air. 3. Yetzirah, meaning Formation and symbolizing the astral realm and the element water. 4. Assiah, meaning Action and symbolizing the physical realm and the element earth. The first 3 emanations relate particularly to Celestial realms, the place of ideals, even as Pluto, Neptune and Uranus have an influence over the highest ideals of man. The second 3 emanations pertain specifically to Spiritual realms, to the creative regions, even as Jupiter, Saturn and Venus have an influence over man’s moral nature, his reflective powers and his affections. The third 3 emanations relate more closely to the formative regions, to the Astral realms, even as Mercury, Mars and the Moon image, construct and mold the products of man’s genius.

And the final emanation belongs to the Physical world, to the realm of practical action, even as the Sun vitalizes and brings forth from the soil innumerable forms of life. Interpreting the Kabala —The great kabalistical student, Eliphas Levi, asserts that the kabala is a sealed book to anyone unfamiliar with the tarot. Not only is this true, but the tarot, as here presented, will be found a key to unlock all other sacred books as well. To the discriminating student the most difficult kabalistical phrases will yield their inner meaning when the tarot methods are applied. Very briefly to illustrate, we find The Book of Concealed Mystery opens thus: 1. The Book of Concealed Mystery is the Book of the equilibrium of balance.” The balance here referred to is Polarity, as exemplified by the Second Major Arcanum of the tarot. 2. For before there was equilibrium, countenance beheld not countenance.” That is, consciousness was not possible before this duality. 3. And the Kings of ancient times were dead, and their crowns were found no more: and the earth was desolate.” These kings of the tarot being in ancient times, indicates a previous round of evolution; being dead refers to the cosmic sleep of nirvana. Kether, or Crown, means activity; therefore, intelligence of the Divine Mind was inactive, and there was no differentiation in progress. 4. Until that head, desired by all desires, appeared and communicated the vestments of honor.” Arcanum I, Deific Intelligence, awakens and sends the first Divine thought-wave throbbing throughout the unmanifested void of Ain Soph Aur. 5. This equilibrium hangeth in that region which is negatively existent in “The Ancient One.” Arcanum II, Isis, where polarity first manifests, is negative, or feminine.

Such explanations might be carried out in regard to every Kabalistical statement. Summary —As the Jewish Kabala is mostly written in code, and all of it in the form of allegories, it takes much effort for the student to form a clear idea of its chief tenets. I will, therefore, here sum them up in unequivocal language: 1. God and the Universe are the Ego and Body of the Grand Man, or Macrocosm; and finite man, or the microcosm, is a miniature copy of the Grand Man, corresponding to Him in all details. 2. The universe sprang into differentiated existence in conformity to the law of numbers. These ten emanations from Deity manifest on every plane as 3 general and 7 specific attributes. In their interaction with one another they form, by a principle similar to that giving musical overtones, 22 less abstract and more specialized influences, or astrological qualities. These, manifesting as the 12 zodiacal signs and 10 planets of the chain, together with the 10 original numbers, form the 32 paths of evolution, which really are the 32 factors of all manifested existence. Yet at any given time all these 32 influences converge at every point in the universe. That is, in some quantity they are

everywhere present. And the specific point where they thus manifest—the earth, for instance—being a synthesis of their influence, constitutes a 33rd factor. 3. Great importance is attached to sex, it being taught that man can reach the feminine principle above only through union. The Shekinah is perfect union; and it is taught that mankind approaches God only through Shekinah. Those of impure mind and gross passions can not partake of Shekinah, for Shekinah is the Tree of Life, partaking of the fruits of which mankind is brought face to face with Adonai; entering thus into Divine Consciousness. 4. Souls are differentiated in pairs, have an existence before material birth, are separated before incarnation; and it is this separation which constitutes the original transgression. But through living a pure and spiritual life on earth they ultimately are attracted to each other and may even meet on earth. This meeting is the Shekinah, and in time permanently reunites them in heaven. 5. As exemplifying these four doctrines and their numerous offshoots, there is the mystery of the pronunciation of the name of Deity, which in the Bible is translated Jehovah, and in Hebrew is a word of four letters, IEVE, or Jod-He-Vau-He.

Jewish tradition holds that, “He who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe.” The real significance of this venerated word is that it stands as representing the four universal principles; and therefore he who understands these four letters is also able to comprehend all power and all manifestation; and he who is able to pronounce it—or utilize his knowledge—is able to live in complete harmony with the Divine Law and thus partakes also of Divine power. It really signifies that nothing is impossible to one who unites himself to the Cosmic Will. Because it is composed of four letters the name is called the Tetragrammaton. These four letters, which are symbols of positive, negative, union and vibration, can be transposed in 12 different ways, all conveying the same meaning, just as nature manifests through the 12 zodiacal signs, yet in essence remains the same. These twelve ways of expressing the Deific name are called the 12 banners. These banners are spelled thus: IEVE—IEEV—IVEE—EVEI—EVIE—EEIV—VEEI—VIEE—VEIE—EIEV— EIVE—EEVI. The Tarot Cards Utilize Both Extra-Sensory Perception and Extra-Physical Powers —A vast amount of experimentation by universities in America and in England since the discovery of Pluto in 1930 not only proves that man possesses the power to gain, through extra-sensory perception, information not accessible to reason and the physical senses, but that this perception extends into both the past and the future.

On the inner plane consciousness can be extended unhindered by physical distance, and extended backwards and forwards in physical time. Even as to gain knowledge on the physical plane, so on the inner plane the attention must be focused on the information desired. The tarot cards, through their universal symbols, are designed, among other things, to assist in extending the inner-plane consciousness and focusing it on the information desired. All mental processes are governed by the LAW OF ASSOCIATION. What has been perceived on the inner plane through extra-sensory perception resides in the unconscious mind as a memory. To remember it—to bring it up into objective consciousness—there must be a line of association between what is in objective consciousness and this memory. The symbols on the tarot cards are the most effective means known of forming the associations that enable what was perceived through extra-sensory perception to be recognized by objective consciousness. The university experimenters have also demonstrated that physical objects can be influenced without the aid of any physical contact with them. This result of using extra-physical power they call the PK (Psychokinetic) Effect. The unconscious mind, or soul, uses this power to cause the tarot cards in a spread to become so placed as to reveal information obtained through extra-sensory perception.

Foundation of the Science

Tarot: The Silver Key

Chapter 2 Foundation of the Science T HAS BEEN said by that eminent kabalist, Eliphas Levi, that four signs express the absolute, and in turn are explained by a fifth. And we find this very true, both as applied to astrology and to the tarot. In each, the fifth term, by which the four fundamental elements are explained, is the language of universal symbolism. Therefore, the student may expect, in his study of the wide range of symbols employed in the tarot, to be made thoroughly conversant with a language which has been employed by learned men in all ages and all climes to impart the most profound truths, a language which, because of its wide appeal does not essentially vary with the passage of time, which is imperishable, and can be read by the intelligent members of any race. The tarot is the ONE standard text-book on the meaning of universal symbols. Now these four signs, which are explained by universal symbolism, as applied to the Grand Man of the universe, are represented by the four quadrants of the heavens. These, in turn, of course, correspond in function to the four letters of the Deific Word, Jod-He-Vau-He. And because the sacred tarot pictures and explains this Grand Man from the feminine, or esoteric standpoint, it also has, in addition to being a text-book of the most ancient of languages, four distinct functions to perform. Therefore, even before explaining the source from which the sacred tarot is derived, I feel that these four distinct and important functions should be set forth, and that those who teach this Hermetic System should insist that their students should at all times keep these four functions in separate compartments of their minds, without confusing one with another; for each is a distinct and clear-cut system in itself. Two of these systems—as must be true if they correspond to the Divine Jod-He-Vau-He—are positive. They are really sciences. And the other two are feminine and negative. They are systems of divination, each accurately corresponding to one of the four corners of the universe. Corresponding to the Leo quarter of the zodiac there is a Science of Vibration, to which numbers furnish the key. Corresponding to the Scorpio section of the firmament there is a system of Divination by means of Cards. Corresponding to the

Taurus quadrant of the sky there is a system of Numerology, or Divination by means of Numbers. And Corresponding to the Aquarius region of the heavens there is a Spiritual Science, which forms the basis of a complete philosophy of life. The Science of Vibration —Right here it should be emphasized, so that later no confusion may arise, that the Hermetic System of Vibration as determined through using numbers is quite unrelated to any system of numerology. Numerology, new systems of which are being devised each year, is a method of divination. And as divination by numbers is one of the four functions of the tarot, nothing here is said in disparagement of numerology. In fact, I set forth such a system in chapter 8 of this course. But the vibratory science here explained, although dependent upon numbers for the determination of effects, is not numerology. It is a positive science, as precise in its results, and as independent of psychic matters, as any physical science. Through it, as the physicist determines by means of numbers the vibratory frequency of different colors, or as by means of numbers he determines the vibratory frequency of any selected musical tone, so also by means of numbers, can the vibratory key of any thought be determined. The great Caruso, in demonstrating the power of his voice, also well illustrated the importance of the vibratory key. When he went into a cafe, at times he would call for a wine glass. Tapping the glass to get the key, he would request the waiter to place the glass on a table in a distant part of the room. And then, by singing the tone to which he had found the glass keyed, by the powerful vibrations of his voice reaching it across the room, the glass would be shattered. Thoughts, like vocal tones, are vibratory rates; but they are definite vibrations in astral substance. Nevertheless, like Caruso’s voice, they have the power to travel across space and bring about physical changes. And like his voice, also, it is their vibratory key, as well as their volume which determines their effect. The key to which thoughts are tuned often can be determined by their subject matter. But other thoughts, which also have powerful vibratory rates, are abstract in quality. That is, they merely designate some thing or quality. Such are names, and such are numbers. It is not the physical sound of a name or a number that is its potent influence; it is the thought-vibration of the one thinking it, which radiates outward from his mind to the person or thing thought about. This vibration reaching a person thought about influences him according to the key of the thought. Different names and different numbers vibrate in different keys. Different vibratory keys produce different effects upon the objects or persons they contact, even as do different sounds. And, wholly apart from any process of divination, it is the object of the Science of Vibration as set forth in these studies to determine the key to which names and numbers vibrate, and how they affect the things and people with which they become associated.

Divination by Numbers —Because, as I have already pointed out, there are an increasing number of methods of using numbers in divination, little need be said about this phase of the subject here other than to point out that all these systems of Numerology, as well as the Hermetic System of Divination by Numbers, are really methods of divination. As such they possess a legitimate function. Many of them other than the Hermetic System give quite accurate results. But in no case should they be considered as a Science of Vibration; for such a science is based upon the observed effect of thought vibratory-rates, and is something entirely apart from any kind of divination. Divination by Cards —Nor is any system of laying out the cards strictly a scientific and positive process. Like numerology, the methods of card reading set forth in this Hermetic System, as well as all other card-reading methods, are useful; but they essentially are systems of divination. Spiritual Science —Now, however, when we come to that function which sets forth a spiritual science as a basis for a complete philosophy of life, we are again back on positive and scientific footing. It is true that in perfecting this science there is recourse to the law of correspondences. Nevertheless, the philosophy of life derived from this science is based upon the strict observation, by those throughout the past ages who were most competent to ascertain them by experimental methods, of spiritual facts. Every noteworthy spiritual fact that has been uncovered by the researches of the most exalted minds since the world began, and checked as to accuracy by subsequent illuminated ones, is set forth in the language of universal symbolism in the sacred tarot. That is why we who delve deeply into it call it Sacred. But while the spiritual facts are thus clearly set forth, except for certain guiding lines each is left free to draw from them such conclusions as his state of evolvement will permit. The facts are there, but to us is given the task of giving them an adequate detailed interpretation. But after all, of what particular use is a spiritual philosophy? Because the vibrations of people thinking our name, or our telephone number, reach us and conduce, through stimulating harmonious or inharmonious conditions within ourselves, to our health and happiness, or to our failure and misery, it is easy to see that a science of vibration which enables us to regulate such matters is important. And, in so far as divination gives us valuable and reliable information, it is not difficult to understand the prevalent interest in numerology and in card reading. But of what value is a spiritual science, or the philosophy derived from it?

Well, to give a proper perspective to this one of the four chief functions of the tarot, we must make a brief examination of life in general, and of man in particular. Man, for instance, like all other living entities, possesses a strong desire to live. But the life of any organism continues only so long as it makes successful adaptation to its environment. Part of man’s environment consists of countless other forms of life, toward which it is essential he should observe a proper code of conduct. He must obey the impulse of the moment seldom, but instead, consider the effect of his action as influencing his future welfare. Especially is it important that he shall conduct himself properly toward others of his kind, otherwise conflict, or wanton depletion of food supplies, may cause all to perish. His chances of survival are greatly heightened when he can obtain, not the antagonism, but the cooperation, of some of his fellows. Such cooperation, however, is only made possible by an understanding as to mutual aims. When such mutual aims have been established a single tribe becomes better equipped to attain them than any individual, and a nation becomes superior to a tribe. Yet members of any cooperative group who have variant aims weaken the effectiveness of the whole. Thus for mutual advantages, and to prevent disaster befalling, there must come to be a recognized standard of conduct. Such a code has for purpose those actions which will confer the greatest advantages on the whole group, and thus also confer them upon the individual members. And the advantages striven for are determined by the knowledge of the people. But whether those prescribed in the standard of conduct actually contribute to the welfare of the group or not, and to what extent, depends entirely upon how correctly they have interpreted the true relation of one life-form to another, and the true relation of the individual to the group. This interpretation, because actions are based upon it, is the most dominant factor in shaping the lives of a people. It is called their ethical standard. Now in national life those things are advocated which are believed to add to the richness of people’s lives, and those things considered destructive are prohibited. Yet people have not found a means by which physical dissolution can be postponed more than a few short years. After-Death Survival —Not being able to make the continuous adaptation to a physical environment which would enable them to continue living upon earth, it was quite natural that some should investigate the possibility of a life in a region after physical death. And our foremost scientific men, by means of careful experiments, have confirmed their findings that man does live beyond the tomb. Yet wherever life is found, its survival and the fullness of its existence depend upon successful adaptation to environment. This same law must apply to the after-life of man. That is, to the extent he is able to make perfect and continuous adaptations in

that future realm, will his life there prove satisfactory. Furthermore, as he has found knowledge to be the most essential factor in his adaptation on earth, he has a right to assume that the more knowledge he has concerning the conditions to be encountered, and about how difficulties are to be met and overcome, the better he will get along in the life after physical death. Many as yet are content with mere surmise as to the conditions that there obtain. And all through the dark ages man was content merely to surmise how matter behaved under different circumstances. Yet the progress man has made in material ways, the attainment of numerous comforts, and all of what we call modern civilization, was brought about by those who were not content with surmise, but who set about gathering accurate knowledge about physical things. Furthermore, ancient ruins give testimony of considerable scientific achievement even before history began. We have surpassed the ancients in these matters, it is true, and we may be able to surpass them in that other field to which tradition and ruins alike bear testimony, that is, in the field of spiritual science. But if we are able to do so we must discard surmise and substitute accurately observed phenomena. Upon the accuracy of the Chaldeans in calculating certain celestial phenomena, modern astronomers are forced to place considerable reliance, and to base some of their own findings. And as to the knowledge of astrology these same Chaldeans possessed, anyone who will take the pains to learn to erect a birthchart can soon prove to himself that they had accurate knowledge which is scoffed at by the abysmal ignorance of parrot-taught scholars. Instead of taking the rules laid down by the ancients, and testing them by the approved methods of experimental science, conventional intolerance does battle with them by appealing to prejudice. And the same dogmatic assertions are used to discredit and block the path of anyone who makes a candid investigation of spiritual science. It is true that mystical folly runs rampant under the guise of occultism; but for that matter less than three centuries ago material science was no less a medley of confused notions and dogmatic opinions. And it became necessary, in order to build a sound structure for material science, to discard all that had gone before, and build on the solid foundation of observed facts. Upon such an unyielding foundation the framework of scientific thought has been reared, each timber being fitted to its proper place by the methods of deductive thought. And so erected, it constitutes a shelter which protects man from a thousand and one dangers which threaten his physical survival. But it has been unable to prolong the physical life indefinitely, and man as of yore, looks beyond the earth-plane to another existence after the tomb. About this after-life much is said, but little is commonly known. Yet all seem to agree that some kind of preparation for the new condition is necessary, or at least desirable. That is, they feel that as effort is necessary to enable one to adapt himself to physical life, some kind of

effort must be necessary to make successful adaptation to any life in the future. But men do not agree of what this preparation should consist. The very yearning of the human soul, therefore, demands that there shall come into existence a spiritual science, a science which shall inform man definitely about the life he will be called upon to live after he leaves the physical plane; and that will direct him as to the preparations which should be made, while still on the physical plane, that will enable him the more successfully to adapt himself in the realms of the future. Thus do the necessities of man demand a spiritual science. But such a spiritual science can be soundly constructed only on the plan which so successfully has been used in the construction of material science. Notions must be cleared away, surmise must be swept to one side, and a foundation laid of indisputable facts quarried from the lode of critically observed phenomena. Then upon this foundation a framework should be erected according to the strictest methods of logic. And if the work thus done has been thorough there should result a shelter which is effective in protecting us from the inclemencies encountered in any life on any plane. In gathering this information for the foundation, we can use the reports of the physical senses somewhat; because they have been found to give rather accurate information as checked by practical affairs. But they also, at times, have been found unreliable; and thus they should be checked by those other senses, the senses of the astral, the psychic senses. These psychic senses also, in so far as practical experience proves them to be accurate, should be used to gather information. But because they also sometimes report falsely, their findings should be checked as to accuracy by the physical senses. Information should be quarried wherever it can be found, and by whatever method can be used; but before entering into the foundation of a spiritual science it should be tested by every known means. Now as to these psychic senses, about which some people may be skeptical, bear in mind that because a man can not track a hare by scent does not imply that a hound can not do so. And because many hounds fail to follow some particularly cold trail does not prove that some other hound may not be able to do so. The limits of one hound’s ability is not the measure of the ability of another hound, and whether a particular man can do something that another man can not should not be made a matter of surmise, but subjected to experimental proof. And thus in the application of the psychic senses; just how reliable their reports are must be experimentally determined for each individual, by subjecting their reports to subsequent proof. Yet when used judiciously, and in conjunction with his physical senses and common sense, they are found to be extraordinarily valuable aids to spiritual knowledge. In using the physical senses to gather material to be included in the foundation of a spiritual science, we find that there is a sympathetic relation between objects and events upon the earth and the heavenly bodies and their movements. No psychic faculties are needed to prove this, as it comes directly under the methods of physical experiment. Yet the science of astrology, which sets forth in mathematical terms, the

relation of the heavenly bodies to things on earth, has mostly been handed down to us from the ancient magi. Not that we merely accept what they have stated; but, using statistical methods upon observed results, we have found their statements and interpretations amazingly accurate. The same magi specialized, generation after generation, for thousands of years, in just two things: they specialized in astrology, and they specialized in gaining information concerning the soul of man. In the acquisition of information on these two subjects they developed their psychic senses to a high degree, and they kept laborious records of experiments, day after day, year after year, generation after generation. And, in so much as the vast amount of information which has come down to us from them concerning astrology has been proved by experimental methods and modern research to be highly accurate, we are justified, I think, in placing some confidence in their findings where their other specialty is concerned. All the more so, because they linked their spiritual findings to astrology. Astrology, to them, was not merely character-reading, and a means of predicting events. It was also the science of the soul and the key to all spiritual possibilities. It had an exoteric side, which was applicable to the physical affairs of life; but it also had a more important esoteric side, which revealed the nature of the soul and to what conditions it would be subjected in the future. Thus these men of an olden day formulated just such a spiritual science as that for which we search. They scanned the universe with highly trained psychic vision, they checked the information gained in one manner by information gained in another manner; and when, as time went by, they became convinced they had some spiritual treasure, by means of correspondence, which they understood so well, they traced this spiritual fact as a constellation in the sky. Still further applying this principle of correspondences, they attached each to a number, so that spiritual ideas might be combined and handled mathematically, even as by means of numbers we solve the more humble problem of the family budget. And that they might thus be handled with facility, even as in algebra we use x, y, z, to represent more complex things, they used symbols to represent the spiritual verities that were being considered. For convenience in handling, these symbols, which stood for definite spiritual ideas, were engraved on plates. And thus it came about that each plate contained, in the language of universal symbolism, the explanation of some important spiritual fact. It explained in more detail than the pictured constellation or the symbol of the planet, just what these men of old had discovered. It was an esoteric interpretation of the spiritual truths associated with some planet or zodiacal sign. And attached to the plate was its corresponding number, so that through combining numbers having the same value as definite spiritual ideas, spiritual ideas could be handled mathematically. By combining their numerical equivalents a number could be thus obtained which would represent the correct resulting spiritual idea.

Now, of course, we should not accept the spiritual findings of these ancients until they have been subjected to rigorous tests. We should not accept the findings of either moderns or ancients as conclusive. But because in those things where rigid tests have been applied these men of old have proved to have had such amazingly accurate and comprehensive knowledge, if we were to overlook their work it would, no doubt, make our own research far more laborious. Let us approach the spiritual ideas they have left us, not as conclusively proved, but in the same manner as we approached exoteric astrology. Let us take them, one at a time, and subject them to proof. And if the knowledge they left us concerning spiritual things compares in accuracy with the knowledge they left us concerning astrology, our labors in establishing a true spiritual science will surely be lightened. Origin of the Tarot Cards —Those plates upon which, in the language of universal symbolism, the ancients inscribed their knowledge of spiritual things and the attainments possible to the human soul, were called by the Egyptians, The Royal Path of Life. In Egyptian, Tar means path, and Ro means royal, and thus, even at this day, the plates are known to us as the tarot. As a part of the mysteries divulged to candidates only after passing hazardous trials and hardships, they have largely remained the property of secret schools of occultism and jealously guarded by them. What has filtered through to the public has been rather unsatisfactory and vague, although occult students the world over have recognized their importance. The magical wheel discovered in the thirteenth century by Raymond Lully, which was to solve all problems, was the tarot. In the sixteenth century, William Postel wrote concerning it as, The Genesis of Enoch, in a book entitled, The Key of Things Kept Secret From the Foundation of the World. He believed it antedated the Bible. Count de Gebelin wrote concerning it, and St. Martin studied it. Eliphas Levi wrote his masterpiece, The Dogma and Ritual of Transcendental Magic, from studies of it, and S. L. MacGregor Mathers, Papus, and A. E. Waite have contributed works about it. From this it might be concluded that little is left to be said about the tarot. But unfortunately for the general public the secret schools have had no intention of permitting real knowledge concerning it to escape from their midst. Consequently, much that has been written about the tarot has been, not for the purpose of making clear its real significance, but to reveal what had clandestinely escaped from the secret schools. Even so fearless a writer as Eliphas Levi admits this, and the few mistakes he makes in his own writings are so glaring, and yet so near the truth, that they can be ascribed neither to carelessness nor ignorance. One of the most conscientious of mystical writers, Mr. A. E. Waite, explains the matter thus:

“There is no extant ritual, as there can be no doctrine, which contains, or can possibly contain, the secret of mystical procedure or the essence of mystical doctrine. The reason is not because there is, or can reasonably be, any indictable secret, but because the knowledge in question is in the custody of those who have taken effectual measures for its protection; and though from time to time, some secrets of initiation have filtered through printed books into the world at large, the real mysteries have never escaped.” In the Pictorial Key to The Tarot, he further comments: “There is a secret tradition concerning the tarot, as well as a Secret Doctrine contained therein; I have followed some part of it without exceeding the limits which are drawn about matters of this kind and belong to the Laws of Honor. This tradition has two parts, and as one of them has passed into writing it seems to follow that it may be betrayed at any moment, which will not signify, because the second, as I have intimated has not passed at present and is held by very few indeed. The purveyors of spurious copy and traffickers in stolen goods may take notice of this point, if they please.” Men who follow science as a profession have a very different code of honor. The truly scientific man does not hold what he discovers, or what others have discovered, merely to benefit a chosen few. It is the code of science to give whatever information is discovered to the public that not one select clique may have an advantage, but that the whole human race may be the gainer. And it has always seemed to me a colossal piece of selfishness for any group of men, if they really possessed information that might be beneficial to all mankind, to hoard it for themselves alone. I hold, therefore, that secrecy in any matter that will aid the soul in gaining knowledge of its true relations to the universe, or that will assist in making life happier, or the attainment of spirituality easier, is not a virtue. Consequently, departing from the custom of many other writers on this subject, I am introducing no blinds and no subterfuges into these lessons. As to traffickers in stolen goods, what I present, in its essentials, has been in the custody of The Brotherhood of Light for ages. But even were it otherwise, I would not hesitate to present any information that I deem might in some manner assist human progress and happiness, from whatever source it might be gleaned. The time has ceased, I trust, when a few shall possess a monopoly on the truths regarding spiritual things. The reader will find here all that is necessary for him to know about the tarot and its Secret Doctrine to put him on the right path, and he could hope for no more even within the most exclusive circles; for attainment is not vicarious. As to the methods of mystical procedure so carefully guarded, supposed never to have been committed to writing, possessed by so very few, whose mysteries have never escaped to the world at large; I take pleasure in pointing out that it is the method by which man reaches God directly. It may be mentioned also that it is not the exclusive possession of the Occident, but is known as well to initiates of the Orient.

To give the western version might be deemed trafficking in stolen goods. Therefore, as the eastern interpretation is fully as valuable and accurate I will state where it may be found: The original work is exceedingly ancient and rare, is inscribed on palm leaves, and found only in the remotest parts of India and Tartary. It is called, The Atma Bodha, or Book of Soul Knowledge. It is divided into three books, the second being a commentary on the first. The third book contains but seven statements which form a brief summary of the whole subject. The work, translated into English was possessed by members of The Hermetic Brotherhood of Luxor (long since closed), and is fully as lucid in explaining mystical atonement as are the teachings on this subject of any western order. Lack of space prevents the giving of more than the summary, the key to the whole matter; but this meditated upon in connection with the tarot will prove quite sufficient for anyone whose spirituality is such as to permit illumination; which is all that any outside help can give, although the whole work is of utmost value. “BOOK III “The Aphoresmata of The Logos “I.

Whatever exists, exists as a Whole, as God, or is a part, or emanation from God.

“II.

In the Whole as an angel, unconscious of the Whole, is an undescended spirit.

“III.

Parted from the Whole, yet a portion of the Whole, and unconscious of the Whole, is the Law of Differentation.

“IV.

Parted from the Whole, with the Whole, yet external to the Whole, is a descended or fallen spirit.

“V.

Parted from the Whole, with the Whole, yet conscious of the Whole and knowing it has fallen away from, and that it should, and can, return to the Whole, is the Law of Reascension.

“VI.

That which is parted from the Whole, turns again to the Whole, is the Law of True Repentance.

“VII.

That which was parted from the Whole, and has again returned to the Whole, is a part of the Whole, remains so forever as a blest spirit, and is the Law of Perfect Atonement.”

Tarot Correspondences —Of the plates on which the ancients pictured the facts they ascertained regarding spiritual science and universal law, which have been handed down to us in the form of the tarot cards, 22 are more important than the rest. They correspond to the 12 zodiacal signs and the 10 planets in the chain. And the ideas thus pictorially expressed in universal symbolism later came further to be condensed as conventional and easily written hieroglyphics, and this is the origin of the square-formed letter of the Hebrew and Egyptian alphabets. And, because there were no separate characters for numbers, each such square-formed letter also became the number expressing the spiritual idea embodied in the pictured plate.

Then to still further express the numerical interaction of forces and ideas between the four kingdoms of fire, earth, air and water; a scale of ten numerals was added, and repeated in association with the emblem of a kingdom, giving a total of 40 additional plates, or suitcards. Each according to its number, of course, corresponds to some astrological subdivision of the original 22 conceptions. All these forces, however, have an influence upon man. He is the point where they come to a focus. But men are not all the same, and this difference in type is best expressed by the sign of the zodiac under which each is born. So we have 12 plates, or cards, picturing people born under each of the zodiacal signs. To express the family relation they are represented as Father, Mother and Son, pictured more commonly as King, Queen and Youth (Jack). The temperaments of these people are further shown by the suits; for the fiery signs of the zodiac represent the sanguine temperament, the watery signs the lymphatic temperament, the earthly signs the bilious temperament, and the airy signs the nervous temperament. Thus the suit denotes the temperament. In addition to cosmic and other influences there is another thing of importance. People have thoughts. They are probably the most potent of all forces. Consequently, it was essential to have them represented. And to show their source of origin they should be associated with people. Therefore, to depict them, the ancients had recourse to a horseman; for the Twins, ruling the house of private thoughts in a natural birth-chart, were often represented on horses; and Sagittarius, ruling the house of publically expressed thought in a natural birth-chart; is a horseman. The complete set of the tarot plates, or cards, therefore consists of 22 Major Arcana, 40 Minor Arcana, and 16 Court Cards; a total of 78. Just why each Major Arcanum is a pictorial representation of the spiritual associations of the planet or zodiacal sign with which it is given will be made plain as we make a study of each. The four members of each suit of court cards represent, in their wider application, the Hebrew name of Deity—Jod-He-Vau-He; signifying masculine, feminine, union, and the product. And they also throw light upon the origin of the Holy Trinity worshiped by Christianity. In Egypt, Osiris the Father, Isis the Mother, and Horus the Issue, were popularly worshiped; and in addition there was a fourth deity which included the three others, and overshadowed them, as do the thoughts of a family, called the Holy Ghost. So when Athenasis came from Egypt to the Holy Council of Nice to assist in settling of what the orthodox Trinity consisted, he introduced the Holy Ghost. Most contemporaneous nations, other than the Egyptians, held merely to the Trinity of Father, Mother and Issue. But the Holy Ghost came to Christianity at an opportune time; for due to the teachings of Paul, and the fanatic asceticism that was developing, it was becoming quite certain that woman could have no part in anything divine.

The monks who retired to monastic life looked upon woman as an instrument of evil, a tempting agent of the devil, strictly to be avoided. They characteristically shifted the blame for all the ills of humanity to her shoulders by teaching that the fall of Adam was due to the guile of Eve. So, while the Church still retained the Virgin Isis—which as the sign Virgo, has from time immemorial been pictured as a virgin with a crescent Moon in her arms to symbolize the immaculate conception—as the Mother Mary, and venerated her accordingly; they felt compelled to cut her from the Holy Trinity. In her stead they substituted the Holy Ghost. Yet while cutting woman from the Holy Trinity, they were powerless to efface her from nature; and in the common playing cards as in the tarot, she holds her rightful place as Queen, joint ruler with the King. But the fourth court card, still retained in the tarot, even as the spirit of rectitude and justice which in its wider application it represents, has departed from our midst. Origin of the Suits —As to the emblems by which the four suits are recognized, they were derived as universal symbols from the most important of natural phenomena, the passing of the seasons. Even as heralded in the verses of Omar, the spring is signaled by the rose. In certain older cards the rose is sometimes found. The spring is the period of renewed life, and thus the rose, as representing it, in some mystical orders, is the symbol of a renewed life. Spring brought a new food supply, which nourished life. But this food supply, by which life might be sustained also might be purchased. And thus we have the pieces of money, the coins of the tarot. But in later days a more commercial age decided that for sustaining life through trade, diamonds were even more precious than money. So in modern cards we have the suit of diamonds. The summer brought the trefoil, or three-leaf clover, which was important for forage to the flocks of a pastoral people. So the clover became associated with the heat of summer. A similar heat could be produced with wood. And thus scepters came to be the symbol of summer heat, and are so represented in the tarot. Moderns, however, continue to picture the clover, but refer to the wood still, calling it the suit of clubs. The autumn, when the wine was pressed from the grape, came to be the season of festivities, of dancing and of marriage. To represent the emotions then engendered, the cup, from which the wine was quaffed, came to be used, and thus is still one of the suits of the tarot. But moderns, associating the emotions of joy, and those that result in marriage, with the heart, have preferred to use them in picturing the corresponding suit of playing cards. The winter was a time of dearth and want. To provide for this period when no food could be garnered, it was customary to work hard to gather and hoard a supply sufficient to last through until spring. And it was observed that the oak also thus provided a food supply which was similarly stored by the squirrels. Thus the acorn

came to be used as the symbol of winter. But, in time, the afflictions of winter, and the struggle to sustain life, especially as it often led to strife among peoples, came to be depicted by the emblem of strife, the sword. Yet a still later people looked upon the unfruitful season as the cause of their unceasing toil; and to depict this, used the modern emblem of toil, the shovel, or spade as it is called in modern playing cards. Thus the balmy air of spring is represented by coins, the fire of summer by scepters, the bibulous festivities of autumn by cups, and the hardships of winter by swords. Therefore, we must consider that coins correspond to the airy signs, scepters to the fiery signs, cups to the watery signs, and swords to the earthy signs, of the zodiac. Making the Spread —When the unconscious mind has its attention focused on obtaining certain information, the psychic senses are active to obtain that information. And because of the vastly wider scope of their power, due to the properties of inner-plane existence where they function, they are able to acquire information quite inaccessible without their aid. This information then resides in the astral brain as a memory. That is, it is a memory of what has been gathered astrally. The tarot cards afford both a means by which the attention of the soul is directed to acquiring such information, and a means by which this information, which then exists as a memory in the astral brain, can be raised into the region of objective consciousness. One who has experience with the tarot cards will become convinced that there is some power present, not merely that directs how they shall be read, but that actually directs their distribution so that they will give a correct reading. Extra-sensory perception is able to observe their positions in the pack as shuffled. And extra-physical power (now demonstrated in our universities as the Psychokinetic Effect) in cooperation with the unconscious muscular activities of the shuffler, tends to arrange the cards in shuffling, and so to cut the pack, that when dealt they shall fall in positions to give the information desired. Full details of this process are set forth in Chapters 1, 2 and 3 in the Course 11, Divination. The first essential of a reading is that there shall be a strong and unprejudiced desire to know something. If other strong desires or preconceived opinions intrude during the shuffling and reading of the cards, they will warp the reading from the truth. The mind should be concentrated on obtaining a correct answer. While the mind is so occupied, the cards should be shuffled in such a manner as not merely to rearrange them in the deck, but to reverse the ends of some. They should then be cut into three piles and gathered again into a pack. This shuffling and cutting should be repeated three times; and then the cards dealt, face downward. They are turned over from top to bottom, but turned over only one at a time, as read.

Yes or No? —To answer a question Yes or No, five cards are dealt in a single row, from right to left. The middle card counts 2 and the other cards each count 1. A majority of the counts right end up is an affirmative answer. A majority of the counts wrong way up is a negative answer. If the right way up and the wrong way up are evenly divided, it is a draw, and the answer is undecided. Seven cards dealt in a row in this manner, from right to left, will answer a question briefly, and nine so arranged will give greater detail. The present of the matter is revealed by the middle card. The conditions or events leading up to it are signified by the cards commencing at the right. The cards commencing at the left of the middle and moving to the last one on the left, show the conditions and events pertaining to the matter in the future.

Scope and Use of the Tarot

Chapter 3 Scope and Use of the Tarot AMBLICHUS, a Neo-platonist of the fourth century and an initiate of The Brotherhood of Light, has left us an important document entitled, “An Egyptian Initiation”. It contains an account of the trials of initiation, and of certain information given to the neophyte while passing these tests, in the Mysteries of Ancient Egypt. The different steps in this initiation as thus described, and what each step signifies, are set forth in full detail in Chapter 9 of Course 2, Astrological Signatures. At one point in his journey the candidate is stopped before 22 frescoed paintings which picture the 22 Major Arcana of the tarot, and it becomes his duty to commit to memory these pictures, as well as their symbolism, which is then explained to him. As these pictures, together with such of their symbolism as is then explained to the neophyte, are fully described by Iamblichus, his work affords an accurate description of the Egyptian Tarot. “An Egyptian Initiation” was translated from the original MS. into French by P. Christian, and those who have written much of value concerning the tarot have drawn heavily upon his translation. In 1901 it was translated into English, for private circulation, by my friend Genevieve Stebbins. And I am indebted to her for permission to use her translation of the description of the Egyptian Tarot. In these lessons I have faithfully followed the description of the plates, the meaning of the symbols found upon the Major Arcana, and the interpretation of the Arcana in each of the three worlds, just as given in the translation of Genevieve Stebbins; and also the admonition after each Arcanum which runs, “Remember, then, son of earth,” etc. The Admonition —As to this admonition, although it probably will be used seldom by tarot students, I have thought it better not merely to include it, but to preserve it without change. It is a part of the old initiation ceremony, and may serve a more important function in the future than can now be discerned.

Modern translators of the old square-formed alphabet have changed the numerical value of some letters, and have transposed some letters. And modern astronomers, thinking to be more scientific, have sought to abolish the pictured constellations in the sky, using areas not identical in space and bounded by straight lines. Yet the original connotation of each letter revealed its vibratory significance and astrological relationship; and the original picture which each constellation presented revealed, as fully set forth in Course 7, Spiritual Astrology, the spiritual teaching it was designed to convey to later generations. Obeying an old Masonic command to “Alter not the ancient landmarks,” The Brotherhood of Light has preserved the original vibratory significance of the letters, and here faithfully reproduces the Egyptian Tarot, including the admonition associated with each Major Arcanum. This admonition has a practical application both in card-reading and in astrology. Usually in a tarot spread, there is one card which is the key to the situation, or which indicates the individual for whom the reading is being given, or, perhaps, what this individual should do. And in a birth-chart, or in a horary figure, some sign or planet usually indicates the person for whom the reading is being given. When, therefore, it is desired to give an admonition to this person, the admonition given below the Arcanum which is the key influence in the spread, or indicates the person, may be used. And the admonition given below the Arcanum which corresponds to the dominant sign or planet in an astrological chart may be used in a like manner. Correspondences —The corresponding letter and number are a part of the translation of “An Egyptian Initiation.” But in order to handle the cards in the solution of any conceivable problem, as wide a range of accurate correspondences to the principles depicted by the Major Arcana as possible should be at hand. I have, therefore, given the astrological correspondence of each Major Arcanum. In the past this has been attempted in a desultory manner by one or two others, but those who attempted this were quite ignorant of astrology. My own familiarity with astrology dates from the year 1900, and by virtue of teaching it for years in class-work and writing courses of lessons on its various branches, which have become standard works upon the subject, I feel that I can speak in this matter with some authority. In these lessons the astrological correspondences of the tarot cards are given correctly in writing for the first time. In addition, I have added the corresponding color, corresponding musical tone, corresponding occult science, corresponding human function, corresponding natural remedy and corresponding mineral, to each Arcanum.

The System of Presentation —In order that the student shall have at hand concrete explanations of the application of the tarot, examples which he can use as models to follow in his own researches, after each Major Arcanum I have given some application of the principle which the arcanum represents in ten different domains as follows: 1. Number: The numerical significance of the principle is stated. 2. Astrology: It is shown why the principle pictured by the arcanum inevitably corresponds to a certain planet or zodiacal sign. 3. Human Function: It is pointed out which one of man’s various forms and activities are expressions of the principle. 4. Alchemy: How this principle, indicated by the arcanum, operates in alchemical procedure. 5. Bible: As an aid to Bible studies, and the interpretation of allegories by means of the tarot, Bible passages are quoted which are exemplifications of the principle pictured in the arcanum. 6. Masonry: To aid the Masonic student to use the tarot to gain the esoteric meaning of his rituals, it is shown what Masonic teaching is conveyed by the arcanum. 7. Magic: In magic, also, the tarot is a valuable aid; and some magical principle corresponding to the arcanum being considered is set forth. 8. Initiation: If I were to omit examples of the use of the tarot in pointing out the steps in the soul’s pilgrimage, it would be sadly remiss. This most valuable application is illustrated in connection with each arcanum. 9. Occult Science: For those who desire to use the tarot in special occult studies, the correspondence to some occult science is given under each arcanum. 10. Minor Arcana and Court Arcana: As a transition function, it is shown why the exoteric divinatory significance of the Minor Arcana are derived from their numerical relation to the Major Arcana, and how their esoteric and more spiritual significance derives from a corresponding decanate-division of the zodiac; also how the Court Arcana acquire their significance from the zodiacal signs.

And in addition to these examples of the use of the tarot, the lessons give instructions in the science of vibration, in divination by numbers, and after each second Major Arcanum there is given a different method of spreading and reading the cards. If, however, the student goes no further than what is explained in these lessons, he has merely learned the fundamentals of the use of the tarot; for in the treatment here the attempt is to give accurate information, and to set forth examples, to the end of establishing proper methods of procedure which the student can apply at greater length in his own researches.

Different Tarot Packs —The Egyptian Tarot pictures illustrated and described in these lessons, teach in still greater detail the same spiritual ideas that are taught by the constellations. Both constellations in the sky—the stars of which usually offer not the slightest suggestion of the design pictured—and the Tarot pictures adorning the walls of the ancient Egyptian initiation chamber, make use of primitive symbolical pictograph writing to convey the most important things the ancient wise ones had found out about the human soul. The Egyptian Tarot, then, portrays the spiritual conceptions of the Egyptian initiates, as derived from a still more remote past. There is a peculiar sympathy, however, between the thoughts of man and actions for which he finds no rational motive. That is, the same sympathy that exists between the happenings on earth and the positions of the planets in the sky also manifests through the unconscious mind. If we but analyze our dreams we shall find that symbolism is the common language of the unconscious mind. And the successful use of the tarot cards as instruments of divination depends upon their sympathetic response to invisible factors of intelligence. So it would be indeed strange if they responded merely in the transitory laying of the spread, and not also in their symbolism to the minds of those who handle them. When, therefore, the Tarot cards came into the hands of a people with a different conception of life, it would be remarkable if, at least in those tenets wherein they felt most strongly, the pictures on the cards were not changed sufficiently to portray these intense convictions. Gypsy fortune-telling cards differ markedly from the Egyptian Tarot pack, but I am sure their symbolism is more correct in portraying the Gypsy philosophy and the Gypsy mode of life. English, German, Italian and French packs differ from each other, because of national characteristics, and from the Egyptian and Gypsy cards because Christianity has made its impress upon them. But each pack, through that sympathetic response to the minds of those who use it, more correctly than the others, portrays in symbolical pictograph the deeper convictions of those who have thus somewhat altered its designs. Even the playing cards, which are derived from the Tarot, show variations from the Tarot quite characteristic of their constant use as instruments of gambling. To indicate more clearly what I mean, consider that in one of the best English packs the knight (horseman) of swords is an armored crusader, dashing across the frontier into another’s domain in the well-known effort to spread enlightenment by means of the sword. The picture suggests instantly the conquest of far-flung empires and the forceful dissemination of Christian creeds among the benighted heathens thus conquered.

Variations of quite as important significance are to be found on almost every card in the different tarot packs; but I shall be content with indicating one more, which is, perhaps, the most striking of all. The Egyptian Initiates believed justice to be the operation of an undeviating natural law. The number 8, by its two loops, is a symbolical pictograph of the two pans of the scales. The number 8 also represents an equal division; two realizations (4’s) in equilibrium. In the Egyptian pack, the number 8 is attached to the Major Arcanum picturing the Goddess of Justice holding the balances in her hand, and, even as in the picture adorning the front of our court houses, Justice is pictured blindfolded, to signify that she is unprejudiced and not subject to bribery. The Jews, however, believed that they were a chosen people; that Jehovah was a God of favoritism who could be cajoled into granting unmerited rewards to those who gained His good graces. Christianity inherited the same idea. In many Christian packs, therefore, we find Justice, although holding the balances, not associated with 8, but with 11. Because the scale of digits is complete with 9; and 10, by adding the circle of spirit, commences a new gamut on a higher plane, we have no difficulty in conceiving 11 as a force operating from the spiritual plane. But as the digits of 11 can never be equally divided, rewards, according to this Christian conception, are never exactly according to merit. They are meted out from above, not according to the Egyptian belief in an undeviating and blind law, but according to the whim of some higher power. To make this conception of Divine Justice even more obvious, which seems to be patterned after the kind prevalent in some courts of earth, in these various Christian packs the eyes of Justice are not blindfolded, but wide open to prejudice. It is not that one pack is better or worse than another, but that each pack of tarot cards has been unconsciously modified by the philosophy of life of those who designed it. The Magus—Arcanum I —Letter: Egyptian, Athoim; Hebrew, Aleph; English, A. Number I. Astrologically, the planet Mercury. Color, violet. Tone, B. Occult science, esoteric psychology. Human function, the spiritual body. Natural remedy, mental treatments. Mineral, the metal mercury. A—I expresses in the spiritual world, Absolute Being, which contains, and from which emanates, the infinity of possibilities. In the intellectual world, unity, principle and synthesis of numbers, and the will principle of acts. In the physical world, man the highest placed of relative being, who is called upon to raise himself by a perpetual expansion of his faculties in the concentric spheres of the Absolute.

Remember, then, son of earth, that man should, like God, act without ceasing. To will nothing and do nothing is more fatal than to will and do ill. If the Magus should appear in the prophetic signs of thy horoscope, it announces that a firm will and faith in yourself, guided by reason and a love of justice will conduct you to the end that you wish to attain and will preserve you from the perils of the way. In Divination, Arcanum I may be read briefly as Will or Dexterity. Arcanum I is pictured by a Magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. He is represented standing; it is the attitude of will which precedes action. His robe is white, image of purity, original or regained. A serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. His forehead is girt with a circle of gold. Gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. The right hand of the Magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. He raises it toward heaven in the sign of aspiration to science, wisdom and force. Above is a four-pointed star, its rays extending heavenward; it is the over-shadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. The left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. This double gesture also expresses that the human will should reflect the Divine Will in order to procure good and prevent evil. Before the Magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. The cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. The sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. The coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. The cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. The cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. Number —Numerically, I expresses the absolute. It is also the starting point of all measurements, and suggests infinite possibilities. All that is proceeds from one cosmos, which contains all, and to which all ultimately must return. One is a synthesis, for nothing can be thought of without parts. It is the universal principle of existence, the creative intelligence of Deity, the motive force of the universe, which in man becomes will. In the macrocosm it stands for unlimited

potentiality, and in man for relative potency. It expresses the law of the conservation of energy and the indestructibility of matter. Astrology —The commencement of all work is its formulation, and this is a mental activity. Before the universe became manifest it was conceived within the spaces of the Divine Mind, from whence it was launched into objective evolution by the power of creative thought. Thus does mental activity correspond to number I. A Magus is one skilled in magic. And magic is performed chiefly through the creation and vitalization of mental images. The Magus, therefore, is one in whom the power of the mind has been highly developed, and as in astrology mental ability comes under the rulership of the planet Mercury, this planet must correspond to both I and the Magus of Arcanum I. Thus does Arcanum I represent the creative energy being directed intelligently, in distinction to the 2nd decave of I, which is pictured by Arcanum X, the planet Uranus, representing the one universal force unrestrained. It also differs markedly from the 3rd decave of I, pictured by Arcanum XIX, corresponding to the zodiacal sign Leo, representing the application of this energy to the attainment of happiness and the elaboration of domestic bliss. In these three Arcana, each picturing the one universal virile force being used on a different plane, we have a complete commentary on the necessity of using the creative energies properly if any high degree of spirituality is to be attained. Without virility, without an abundance of creative power, nothing of importance can be accomplished in any field. Yet if this creative energy is generated in abundance and is permitted to act without proper guidance, it brings many abrupt changes in fortune, and through instability prevents little worth while being accomplished. If it is directed into mental channels alone it yields intellectual power. But when diverted into refined emotions such as true love and holy aspirations, it furnishes a power which attracts to the soul the highest spiritual bliss. Human Function —The spiritual body of man is constructed by states of consciousness having intensity enough to affect spiritual substance. Man does not possess a spiritual body merely by virtue of being man. He possesses it when, through the refinement of his thoughts and aspirations he has provided energy of a proper quality to build it. And only when the creative energies are active is there generated enough power, if it can be directed by ecstatic emotions, quickly to build anything on any plane. By a proper mental attitude toward them, all experiences may be made to contribute to this finer form. But to build anything on any plane quickly, there must be an abundance of the proper kind of energy, and this applies to the building of a spiritual body as well as to more material things.

Alchemy —In alchemy, Arcanum I represents the most important of all discoveries, the philosopher’s stone. Tradition informs us that any object touched with this stone is converted into gold. This touchstone of alchemy is Truth; for when truth is pressed against anything its eternal principles are revealed, and these all-enduring qualities thus obtained constitute the gold of their underlying nature. Truth is correct knowledge, and this correct knowledge, if comprehensive, embraces the proper relation of souls and things to all other entities and forces. Thus truth is a freeing and transmuting power, a feeling as well as an intellectual perception. And when fully realized it results in deep aspiration, and in an unutterable longing and determination for a more perfect life. Bible —Even as Arcanum I is the opening page of The Book of Thoth, as the Egyptians sometimes called the tarot, so the Bible also opens with the principle of creative activity: Gen. I:I; “In the beginning God created the heaven and the earth.” It is a principle especially revered by the Jews, constantly referred to throughout the Bible. Nor has it been entirely ignored in the New Testament, for the last chapter of the last book contains a clear, even if brief, exposition of Arcanum I. Rev. 22:13; “I am the Alpha and Omega, the beginning and the end, the first and the last.” Masonry —The E.A. degree of Masonry is founded upon Arcanum I. This Arcanum represents the candidate who has been admitted into the Lodge, presented with the Masonic implements, and prepared to undergo initiation. Magic —Arcanum I indicates the importance of thorough preparation before any feat of magic is attempted. Every principle involved, and every implement used, should also be fully understood. The chief implements, including the magic wand, are depicted. The scepter indicates that the virility of some intelligence, either on this plane or another, is back of all magical phenomena. The star indicates the participation of an intelligence from another plane in the work. In magic there are four operations, which are here symbolized by the four implements; the first operation, that of formulation, which means building the thing clearly in the mind, is also represented by the arcanum as a whole.

Initiation —In the soul’s pilgrimage Arcanum I represents the stage in which manhood has been attained and self-consciousness realized. He has learned the transitory and illusive nature of physical possessions, and has placed his feet once for all upon the road leading ultimately to adeptship. He realizes that success depends entirely upon his own efforts. In his aspirations he has raised his vibrations so that he tunes in on an intelligence of the spiritual plane, as signified by the star, and at critical times asks and receives guidance from this source. He moves forward henceforth with supreme confidence and sustained by an unwavering determination. Occult Science —The science of esoteric psychology embraces the complete field of mental activity; not merely on the physical plane, but on all planes where intelligence has expression. The ancients placed so great importance upon the development of will power that they formulated a science of the will, the various phases of which each have a correspondence to one of the Major Arcana of the tarot. In expressing this, the name of each major card is taken as the emblem of some special principle involved. This science of the will, as given in “An Egyptian Initiation”, is as follows: “In uniting successfully the twenty-two significations which emanate from these symbols, their ensemble is summed up in the term, “The Synthesis of Magic

“The human Will (1), enlightened by Science (2), and manifested by Action (3), creates the Realization (4), of a power which it uses or abuses according to good or bad Inspiration (5), in the circle which has been traced for it by the laws of universal order. After having surmounted the Trial (6), which has been imposed by Divine Wisdom, he will enter by his Victory (7), into possession of the work it has created, and establishing his Equilibrium (8), upon the axis of Prudence (9), he will rule the oscillations of Fortune (10). “The Force (11), of man, sanctified by Sacrifice (12), which is the voluntary offer of himself upon the altar of devotion or expiation, triumphs over death. This divine Transformation (13), raises him beyond the tomb into the serene region of infinite progress and opposes the reality of Initiative (14), to the eternal falsehood of Fatality (15). The course of time is marked by Ruins (16), but beyond every ruin one sees reappear the dawn of Hope (17), or the twilight of Deception (18). “Unceasingly, man aspires to that which ever flees from him, and the Sun of Happiness (19), will only rise for him beyond the Tomb (20), after the renewal of his being by death, which opens to him a higher sphere of Will, Intelligence and Action.

“Every will that lets itself be governed by the instincts of the flesh abdicates its liberty and is bound to the Expiation (22), of its errors. On the contrary, every will which unites itself to Deity in order to manifest truth and work justice, enters even in this life, into a participation of divine power over beings and things, Recompence (21), eternal of Freed Spirits (0).” I not only earnestly recommend to all students that they commit the above summary of the Major Arcana to memory and meditate upon it frequently, but that they use it as a mantram. It contains vastly more of truth and power than appears upon the surface, and used as a mantram has been singularly potent in establishing self-confidence and in building up positiveness and constructive power of will. The Relation of Minor Arcana to Major Arcana —As previously indicated, the suit of Scepters, which in common playing cards is the suit of Clubs, symbolizes the element fire. This in human life becomes enthusiasm, ambition and enterprise. Consequently, this suit belongs to the department of life having to do with business, occupation, station, honor and profession. In astrology, it is represented by the M.C., where the sun appears at noon. The suit of Cups, which in common playing cards becomes the suit of Hearts, represents the element water, symbol of the emotions and typical of domestic and affectional relations. It thus broadly corresponds to the western angle of a birth-chart, where the sun sinks below the horizon. The suit of Swords, which in common playing cards becomes the suit of Spades, represents the element earth, symbol of struggle, allied to affliction and death. It thus corresponds to the Nadir, where the sun is in its grave, or lowest point in the diurnal cycle. The suit of Coins, which in common playing cards becomes the suit of Diamonds, represents the element air, the breath of life. Air is merely one form of food, although the most essential of all. The other foods may be purchased with money, and thus money has become the symbol of life itself. It therefore corresponds to the Ascendant of a birth-chart, where the new-born sun each day rises above the eastern horizon. The Aces —In astrology, Mercury is general significator of study, writing, correspondence and travel. As the Aces correspond numerically to Mercury, in their more common divinatory significance they relate to one of these things, according to the particular department of life signified by the suit. But in their application to higher planes, they reveal the influence of, and can be interpreted by, the first decanate of each zodiacal triplicity, starting, of course, with the movable signs.

The divinatory significance of the Ace of Scepters is news of a business opportunity; its inner interpretation is ACTIVITY. The divinatory significance of the Ace of Cups is a letter from a loved one; its inner interpretation is MOODS. The divinatory significance of the Ace of Coins is a short journey; its inner significance is POLICY. The divinatory significance of the Ace of Swords is news of sickness or death; its inner interpretation is ORGANIZATION. Veiled Isis—Arcanum II —Letter: Egyptian, Beinthin; Hebrew, Beth; English, B. Number 2. Astrologically, the zodiacal sign Virgo. Color, the darker shades of violet. Tone, low B. Occult science, the doctrine of signatures. Human function, clairvoyance. Natural remedy, such herbs as barley, oats, rye, wheat, privet, succory, skullcap, woodbine, valerian, millet and endive. Mineral, the talismanic gem Jasper, and among stones the flints. B—2 expresses in the spiritual world, the consciousness of Absolute Being, which embraces the three terms of all manifestation; the past, the present, and the future. In the intellectual world, the binary, reflection of unity; and the perception of things visible and invisible. In the physical world, woman the mold of man, uniting herself with him in order to accomplish an equal destiny. Remember, then, son of earth, that the mind is enlightened in seeking God with the eyes of the will. God has said, “Let there be Light,” and light inundated space. Man should say, “Let truth show itself and good come to me.” And if man possesses a healthy will, he will see the truth shine, and guided by it will attain all to which he aspires. If Veiled Isis should appear in the prophetic signs of thy horoscope, strike resolutely at the door of the future and it will open to you; but study for a long time the door you should enter. Turn your face toward the sun of justice, and the knowledge of the true will be given you. Keep silent in regard to your intentions, so as not to be influenced by the contradictions of men. In Divination, Arcanum II may briefly be read as Science. Arcanum II is figured by a woman seated at the threshold of the Temple of Isis. She is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. The woman is crowned by a tiara of three stories surmounted by a lunar crescent. From the tiara a veil falls over her face. She wears upon her bosom the symbol of the planet Mercury, and carries upon her knees an open book which she half covers with her mantle. This symbolic ensemble personifies occult science, which awaits the

initiate at the threshold of the sanctuary of Isis in order to tell him the secrets of universal nature. The symbol of Mercury (Hermes) upon the bosom of the Virgin, signifies that matter is fecundated by spirit in order to evolve mind, or soul. The cross below is matter, the circle is spirit. Together they figure the lingam of the Hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. The seal on the breast of Nature also expresses the thought that knowledge comes from God and is as limitless as its source. The veil falling over the face announces that Nature reveals her truths only to the pure in heart, and hides them from the curious and profane. The book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. The esoteric, or other half, must be apprehended through the application of the psychic senses. Reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from Nature’s most secret page and pursue her mysteries at leisure. These mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. The tiara represents the power of the intellect to penetrate the three realms of existence—physical, astral and spiritual—which are signified by its stories. The lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. That is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. The woman is seated to show that Will united to Science is Immovable. Number —Numerically, 2 expresses polarity. It suggests night and day, inhalation and exhalation, heat and cold. In fact, the most evident thing in existence is duality, truth itself being dual, esoteric and exoteric, the truth of the real and the truth of appearances. Astrology —Veiled Isis is none other than the immaculate Virgin who becomes a mother through union with the Holy Spirit. She sits in the doorway of the temple of Nature, veiling the knowledge that can only be gained through union, as depicted in Arcanum III. Arcanum II represents science. This is the harvest of experiences which have become assimilated as knowledge. Virgo is a scientific zodiacal sign, and it rules both the harvest and the processes of assimilation.

Human Function —Mind implies perception, and chief among the perceptive faculties is the sense of sight. Both the mind and sight are ruled by the planet Mercury, and Mercury also rules two zodiacal signs. When the sun is shining physical sight becomes available, but in the darkness of night the inner sight may be more effective. And as the night sign of Mercury is Virgo, it indicates that both this sign and Arcanum II correspond to the inner sense of sight, to clairvoyance. Alchemy —Alchemically, Arcanum II is the universal solvent which, when properly used, can be made to reduce any metal to its first matter. Raymond Lully says in regard to this: Metals can not be transmuted...in the minerals, unless they be reduced into their first matter...Therefore I counsel you, O my friends, that you do not work but about Sol and Luna, reducing them into their first matter, our Sulphur and Argent Vive.

This means, in plain English, that in smelting ores the lowest melting point is obtained by mixing them so that the amount of acid is exactly equal to the amount of alkali; and that in fluxing experiences, when the polar opposites are exactly equal their vibratory rate is raised to a point in which transmutation is more readily accomplished. Bible —The most notable mention of Arcanum II in the Bible is the story of the Virgin Mary. Many nations of antiquity were familiar with the tradition of the immaculate conception; and the Christian account was borrowed directly from Egypt, where the Jews at one time were held captive and became familiar with traditional lore. For thousands of years in Egypt it was taught that Isis, conceiving immaculately, gave birth to Horus, the Sun God. The Egyptian Virgin is often depicted with a New Moon in her arms, instead of the baby Jesus, which was substituted when Isis became an object of Christian adoration. The inner meaning of the immaculate conception is that matter, or the feminine principle in nature, is impregnated by spirit, or the positive principle. The gestation which follows is evolution, which finally results in the birth of man, who possesses an immortal soul and the potentiality of becoming a god.

Masonry —The F. C. degree of Masonry is founded upon Arcanum II. The two Masonic pillars, Jachin and Boaz, are prominently pictured at the entrance to Solomon’s Temple. Magic —In magic, Arcanum II depicts the principle of reception, which is the polar opposite of the principle indicated in Arcanum I. It is the feminine reaction of the magical agent, and teaches us the androgyne nature of the astral light. It is further exemplified in the production of physical phenomena by mental means; for in order thus to move physical objects—a process now recognized by university scientists as the PK (Psychokinetic) Effect—there must be organic electromagnetism present of sufficient volume to make the contact and do the work. Organic electromagnetism tends to take whatever form, and to do whatever work, it is directed to do by the mental energy associated with it. The ectoplasm of a materializing medium is an impressive example of this. The electromagnetism present is employed by the directing intelligence to convert some of the material of the medium’s body temporarily into a plastic fluid outside the medium’s form. This plastic substance can then be molded into whatever image the directing intelligence holds in mind. Electromagnetism is the magical agent which forms the connecting link between mind and matter. And it must always be present in sufficient volume whenever material conditions are affected by the action of mind. Initiation —In the pilgrimage of the soul Arcanum II represents a definite point in both the descending and the ascending arc of the cycle. In involution it represents the differentiation of the twin souls of one ego into opposite polarities. This takes place in the paradisiacal realm (highest spiritual state), just preceding their fall, as Adam and Eve, into material conditions. In the upward cycle it signifies that point in initiation where it is realized that man or woman alone are not complete, but require another soul of opposite sex; and that reason alone is not sufficient with the aid of the physical senses to solve the problems of life, but that intuition and the psychic senses must be developed before adeptship is reached.

Occult Science —Astrological Signatures is the science of the correspondences between celestial influences and other things. The soul of each life-form had a point of differentiation from which it departed on its cyclic journey, and this point of departure is within the spiritual vortex of one of the seven planetary families. Thus the soul of any living thing responds more strongly to the vibrations of one particular planet, which is its ruler. And even things possessing no life, such as environments, also transmit the influence of one planet or zodiacal sign stronger than they transmit that of others, and thus the planet or zodiacal sign becomes their signature. The Deuces —The sign Virgo is general significator of science and labor, therefore the Deuces, corresponding numerically to Virgo, in their more common divinatory significance must relate to these things as applied to the department of life indicated by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the second decanate of each zodiacal triplicity, starting with the pioneer, or movable, signs. The divinatory significance of the Deuce of Scepters is a business depending upon scientific methods; its inner interpretation is EXALTATION. The divinatory significance of the Deuce of Cups is a work of love; its inner interpretation is REVELATION. The divinatory significance of the Deuce of Coins is money acquired by hard labor; its inner interpretation is INDEPENDENCE. The divinatory significance of the Deuce of Swords is sickness through over-work; its inner interpretation is MARTYRDOM. The Pyramid Spread —In using the pyramid spread, the cards are first shuffled and cut, and this repeated three times, in the method employed for all the spreads. Then they are dealt from the top of the deck, one by one, and laid face downward from right to left in pyramid form as illustrated on page 40, 21 cards in all being thus dealt. The spread may be used to answer a question, to solve a problem, or merely to give the general run of events as they may be expected in some person’s life. But before shuffling, what is desired from them should be clearly formulated, and held in the mind until the spread has been completed.

Starting at the lower right hand corner, and counting to the left, every fifth card is a Key, and this key is counted as the first card in the next five, as shown in the illustration. When a Major Arcanum falls upon one of the keys, it makes this key particularly important. To read, first turn over, from top to bottom, key I, which shows the present. The four cards to the right indicate the past, the one farthest to the right as the more distant past, and the cards nearer the key as more closely approaching the present. Then key II represents the next turn in the wheel of circumstances, and the cards between key I and key II represent the factors leading up to it. Key III is read as the next circumstance of importance following this, and the cards between as the lesser factors; key IV is still further in the future; and key V, which crowns the pyramid, shows the ultimate of the thing, or the distant future.

Involution & Evolution of Numbers

Chapter 4 Involution and Evolution of Numbers CCORDING to Hermetic Science there are 10 planets in the chain. But because it is a chain, the tenth planet (Pluto) not only closes the previous sphere of influence, but also commences a new gamut. That is, Pluto is a repetition, on a higher scale of existence, of the same influence as that exerted by the Moon; but in addition to being a higher expression of the influence of the Moon it serves an additional function as an influence of transition to an entirely new phase of existence. Neglecting this cycle-closing function represented by Pluto, there are 9 root planets. These 9 root planets, however, express themselves also by virtue of overtone qualities, in keys that are denoted by the 12 zodiacal signs, in addition to the transition function of Pluto. Thus the principle expressed by Mars, expresses also in a distinctive manner through two other key influences, the sign Aries and the sign Scorpio; and the principle expressed by the Sun expresses in another key influence, through the sign Leo. But the number of such key influences is not unlimited, as shown by the fact that all things which we are able to discern can readily be correlated to one of 22 distinctive keys. That is, everything we contact corresponds to one of the ten planets or twelve Zodiacal signs. This we can prove by observing how a thing is influenced by astrological forces. The system of numbers in common use is likewise based upon ten fundamental principles, the tenth influence closing the cycle, and starting a new gamut of existence. The 0 shows the completion of the cycle, or circle, and the 1 indicates that the first influence has been carried to a new plane, or phase of being. Thus either with planetary influences or with numbers, we work with 10 separate characters, but there are only 9 root influences. Any number above 9 is merely one of the root numbers, to which 9 has been added a given number of times. This adding multiples of 9 to some number is called Theosophical Evolution, not because it derives from any particular group of people, but because Theosophy means Divine Wisdom, and because in its particular function, the number 9 is the key to Divine Wisdom in so far as numbers and cycles are concerned.

Due to this peculiar function of the number 9, when a number higher than 9 is given, instead of dividing it by 9 repeatedly until a remainder less than 10 results and thus obtaining its root, the same result may be obtained merely by repeatedly adding the digits of the number until there is but a single digit. That is, the adding of the digits is but a short-cut method of dividing the number by 9. Because this use of the key of Divine Wisdom, 9, to find the root of the number, is the reverse of Theosophical Evolution, it is called Theosophical Involution. Dealing thus with numbers, we are considering mere abstractions. But when man thinks of a number, a name, or anything else, his thought is not an abstraction, but a definite astral vibration radiating outward. The astral counterparts of objects also radiate definite astral vibrations. And astral vibrations, as well as physical vibrations, and those electromagnetic vibrations known as light and radiant heat, have an influence upon the things they contact. The tones of musical instruments are other vibrations with which we are even more familiar, and which have many parallels to the astral vibrations of thought. For even as a musical composition has a key, so every train of thought has its key, and influences its surroundings according to this key vibration. And each simple thought is a definite vibratory rate of astral substance, just as each musical tone is a definite vibratory rate of physical substance. Now with physical tones, if the vibration is increased to a certain degree, the same sound repeats itself on a higher level. Raising the vibration still more causes the tone to be produced on each of many higher levels. We commonly call each of these higher levels an octave expression of the tone, because it was customary to use the diatonic scale in which the interval between one tone level and the next was divided into seven divisions, so that the eighth (octave meaning eight) repeated the tone on a higher level. In the chromatic scale, however, the interval is divided into twelve tones, illustrated by the 7 white keys and the 5 black keys of a piano, the 13th expressing the octave. The Chinese have a reed instrument in which the interval is divided into 5 equal parts, certain Indians use a scale of 6 equal parts, the Siamese use a tone scale of 9, and certain Moravians use a scale of 24. Thus it will be seen that the interval between a tone on one level and the same tone (commonly referred to as an octave) on another level is variously divided by different people. Now a thought has a vibratory quality very similar to a tone, except that it expresses in high-velocity substance, that is, in astral substance, and a thought can be sounded on different levels, just as a tone can thus be sounded. But it has been found convenient, and more in conformity to natural principles, to divide the interval between one thought-tone level and the next, not into 7, but into 9 divisions, so that the 10th shall express the same tone on the next higher level. Therefore, instead of calling the interval between a fundamental thought and its expressions on the next

higher level an octave, we call it a decave (decave meaning ten). The word DECAVE has been coined, and will hereafter be used, to express the vibratory levels of thought and astral substance. In the notation, analysis, and charting of thoughts as vibratory tones, therefore, we have 9 root tones. But even as in music overtones play an important part both in composition and in the effect produced, so with thought-tones, there are peculiar overtone effects that make it necessary to employ not merely 9 fundamental characters to express accurately all thought-effects; but to consider as distinct factors certain dominant overtone effects that observation shows to occur in the levels just above the 9 root tones. Thus to chart a train of thoughts it may be necessary to employ as many as 22 different characters. When the string of a musical instrument is sounded the string not merely vibrates as a whole, giving rise to the tone, but it also divides itself into two equal segments, each of which tends to give forth a sound; into three equal segments, each of which tends to give forth another tone; into four equal segments, each of which tends to give forth still another tone, and so on. These tones produced by the smaller string divisions are called overtones, and are utilized in musical composition. Certain musical instruments encourage certain overtones and discourage others, and thought-vibrations, likewise, produce specific overtone effects. But because thought-tones are vibratory rates in high-velocity substance, we cannot follow the comparison with physical vibrations into too great detail. University scientists, through innumerable experiments conducted under strict test conditions, have demonstrated conclusively that on the inner plane, distance and gravitation each are of a different order than they are on the outer plane. And astrology indicates that inner-plane weather affects the individual, not merely according to his inner-plane constitution, but through certain time-space relationships. Astrological energies, in their various combinations, constitute the inner-plane weather. There are inner-plane weather conditions that affect groups, cities, nations and world affairs, and through these influence each individual in the group, city, nation or world. But the chief weather conditions affecting an individual are restricted to him. In addition to the more general astrological weather conditions, each has his own individual inner-plane weather. Such personal weather is mapped by major progressions, minor progressions and transit progressions. Also it has been found that with a thought-vibration the overtone quality is dominant from tone 1 up to tone 22, and not only any one of the 9 root-tones, but any one of the 22 types of thought-vibration, can express its individuality on a higher vibratory level or DECAVE.

Thus, in considering not merely thought-vibrations, but character-vibrations and astrological-vibrations, because these are all inner-plane vibrations, we can not confine ourselves merely to 9 root tones, but, due to the peculiar overtone properties of astral vibratory rates, we must give full tone value to 22 different qualities, which we shall, for convenience, call KEYS. Every thought, every train of thought, every individual, every influence from the firmament and every force in nature, therefore, because its astral nature is thus tuned, vibrates to one of these 22 Keys. And because each of the 22 key-tones may sound on various higher vibratory levels, or Decaves, in order to find the key to which the thought of a number, for instance, vibrates, it is necessary to reduce or involve it, by subtracting multiples of 9. To thus apply the number of Divine Wisdom properly to obtain the Key of the number, the digits of the number are added together, and the digits of the number so obtained are added together again, and so on, until a number is obtained which is less than 23. This number is the Key of the number considered. Thus to find the Key, or vibratory thought-rate, of the number 1932 we simply add 1 plus 9 plus 3 plus 2, which gives 15 as its thought-tone quality. Now the Key itself is the first Decave of a number. The second decave is obtained by adding 9. In this case the second decave is 15 plus 9 which equals 24. The third decave of a number is obtained by adding two times 9, in this case giving 33. But due to the peculiar overtone properties of astral vibratory rates, the Key of 24 and 33 is not 15, but 6. Yet when we add six times 9 to 15 we get 69, the Key of which is 15, because in this number the overtone effect again becomes dominant. From the above it will be seen that the way to find the decave in which the key is sounded is to subtract the key from the number and divide by 9; and then because the key itself is the first decave, to add 1 to the number thus found. Thus 1932 minus 15 gives 1917. 1917 divided by 9 gives 213. That is, 9 has been added to 15 just 213 times to get 1932. But as 15 itself is the first decave, to get the number of the decave we must add 1 to 213, which gives us 214. This means that the thought-vibration is 15 sounded on the 214th vibratory level. Now if we desire to get the Key of the Decave, which we use only for divinatory purposes, we merely add 2 plus 1 plus 4, which gives 7. 15 itself has a root, obtained through adding its digits—1 plus 5 gives 6 as the root. But from a vibratory-tone standpoint the Key is the important thing. The ROOT is a number below 10. The KEY may be any number below 23. The DECAVE is the number of times 9 has been added to the Key plus 1, this 1 being the first Decave, which is occupied by the Key.

The Key of the Decave is found by using the Decave as a number and finding its key in the ordinary way. When, therefore, we add the digits of a number together, let us not believe this is some arbitrary method of finding its significance; but understand that we are proceeding according to correct mathematical principles to find what number, as a Key number, has been raised to a higher level by adding to it multiples of 9. And when we find the Decave of the number let us bear in mind that the number itself is on the first decave, and that to it has been added 9 a certain number of times. The number thus expresses a certain decave of a Key number, just as a musical tone sounded on a higher octave expresses itself as a tone which has been raised by multiples of 7. Isis Unveiled—Arcanum III —Letter: Egyptian, Gomer; Hebrew, Gimel; English, G. Number, 3. Astrologically the zodiacal sign Libra. Color, the lighter shades of yellow. Tone, high E. Occult science, spiritual alchemy. Human function, the sense of feeling. Natural remedy, such herbs as white rose, strawberry, violet, water-cress, primrose, heartsease, balm, pansy and lemon-thyme. Mineral, the talismanic gem, diamond; and such stones as white quartz, white spar and white marble. G—3, expresses in the spiritual world, supreme power balanced by eternally active intelligence and absolute wisdom. In the intellectual world, the universal fecundity of being. In the physical world, nature in labor, the germination of acts, which must hatch from the will. Remember, then, son of earth, that to affirm what is true and will what is just, is already to create it; to affirm and will the contrary is to vow oneself to destruction. If Arcanum III should appear in the prophetic signs of thy horoscope, hope for success in thy enterprises provided thou knowest how to unite the activity which fecundates, to that rectitude of mind which will make thy works bear fruit. In Divination, Arcanum III may be read briefly as Marriage or Action. Arcanum III is figured by a woman seated within a radiant sun. The rays from this sun number thirty, the number of degrees in one zodiacal sign. The woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. Her feet rest upon the moon, symbol of the feminine in nature. And the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. From her brow the sacred serpent thrusts its head as a symbol of enlightenment. In her right hand she carries a scepter surmounted by a globe. This is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or

to be born. In her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. The seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. This ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. Number —Numerically, 3 expresses the union of polar opposites, the relation between such forces as cause vibration and change. It thus represents the universal agent, action, or word, and is typical of fecundity. It is the union of forces of different polarity that is back of all action, all life and all intelligence. As applied to human evolution it represents the ego joined to the body by the soul. The soul develops and makes progress because the ego is polarized to positive spirit and the body is polarized to negative matter. The interaction between these two generates the force that impells the soul forward in its journey. On the physical plane, 3 represents man and woman in marriage. In science it stands for the dynamic laws; for the laws that govern the production and directing of energy. It is because of difference in polarity that nothing is free from change, that all nature is in constant motion. Astrology —Having been tempted by the serpent of desire for material experience, the desire for offspring—astrologically the fifth house, presided over by the sign Leo—Eve falls into union. This union is astrologically the union of summer and winter, which, with the conception resulting, is represented by the natural ruler of all partnerships, the zodiacal sign Libra. Arcanum III not merely pictures the union, but also the resulting enlightenment; for Adam and Eve after union discerned they needed clothing, and the serpent of desire, through desire’s fulfillment, became the serpent of wisdom. This serpent, symbol of creative energy released by desire, is shown raised to the brow to indicate the power that union possesses to increase the range of mental activity. Isis Unveiled should be distinguished from the second decave of 3, which is Arcanum XII and the sign Pisces; for this pictures negative union resulting in wasted vitality. Also from the third decave of 3, which is Arcanum XXI, ruled by the Sun, which reveals the use of union in making the highest spiritual attainment.

Human Function —Union is prompted by feeling. Also, the contact with objects which gives rise to feeling is a form of union. Thus the human function known as the sense of feeling quite naturally attaches itself to the arcanum which represents union. Alchemy —Arcanum III represents the union of the various ingredients. Not only must all the proper ingredients be present before transmutation is possible, but they must enter into union. The reverberatory furnace imparts some energy to them, but not enough to complete the transmutation process. It is not, therefore, merely a matter of assembling suitable metals in proper proportions. But they must be joined in such a manner as mutually to increase their vibratory rates; adding the energy they thus mutually generate to the process. Physical proximity is not sufficient for this purpose. They must be intimately joined in their essential qualities. Bible ——The fall of Eve and the consequent expulsion of the human race from the Garden of Eden is pictured by Arcanum III. The ark of Noah is another reference to the same arcanum. Its three stories correspond to the three realms of the arcanum which are represented by the Sun, typical of spirit, the Moon, typical of the astral, and the cube, typical of the physical world. The cube, or physical world, or square cabin of the ark, is where the soul undergoes its period of gestation. Masonry —The Master Mason degree is based upon Arcanum III; and the meaning of the whole story of the assassination, the burial, the finding and the raising of Hiram Abiff is made plain by comparing it with the pictured symbols of this arcanum. It thus, in reality, is the key to the Master’s Word which was lost at that time. The G of Masonry, found traced upon the breast of the murdered Hiram, is the letter of this arcanum. High twelve, the time the master was attacked, is represented by the noon-day position of the Sun. Low twelve, the time he was buried, is indicated by the position of the moon at the nadir. The grave, which is six feet due east and west, and six feet perpendicular, is represented by the six-sided cube upon which Isis sits. The sprig of cassia marking the grave is presented in the tarot as a phallic scepter. The twelve Masons sent out to hunt for Hiram Abiff are symbolized by the twelve stars above the head of Isis. The five points of fellowship upon which Hiram was raised by means of the Lion’s paw

grip are indicated by the five eyes traced upon the cube; and the final transcendent result of so being raised is pictured by the eagle on the left hand of Isis. Magic —In Magic, Arcanum III reveals the principle of vitalization. This principle springs into existence as the result of that polarity represented in Arcanum II. That is, it is the vibratory effect of the interaction of polar opposites. One of the first things we learn in the study of physics is that every action is accompanied by an opposite and equal reaction. Therefore, for every positive force in the universe there must be an exactly similar force of negative attributes. It is impossible, for instance, to make a magnet possessing only a positive pole. For by the most fundamental law of nature, when a positive force of any kind is brought into existence it must be accompanied by an equal, but negative force. This is the principle upon which rests that great law of physics called the conservation of energy. For if one member of this duality were to be absent, and the energy spent in one direction were not always accounted for by an equivalent reaction, it would be possible not merely to transform energy, but to create new energies, or actually to lose energy already in existence. That such creation and such loss never take place constitutes the well known law of the conservation of energy. The law of the conservation of energy does not apply merely to one plane of existence, but to all planes and states. Consequently, for every soul of positive, or male, polarity, which comes into existence through differentiation, there simultaneously springs into existence another soul of negative, or female, polarity. A soul is a definite force, and it has polarity, and it is as impossible to conceive of a male soul being launched upon the tide of involution and evolution without a similar female soul also being launched at the same time, as it is to conceive of a magnet with only one pole. Furthermore, because action and reaction are exactly equivalent, the female soul must be the exact replica of the male soul, except in the matter of sex, or polarity. Other than sex, the only possible difference between souls which thus have been differentiated at the same time is due to the diversity of experiences which they have had since differentiation. Ultimately they are both born upon the earth, and sometimes they even meet in physical life as man and woman. But whether they meet upon earth, or in some higher state of existence, by virtue of their simultaneous differentiations and being originally exact counterparts, they are true soul-mates. The ability of soul-mates spiritually to vitalize each other, although this may not be acquired until planes far above earth are reached, makes their joint immortality possible. But descending from such recondite considerations, in reality there is no action, no life and no consciousness that is not traceable to sex.

Chemical affinity, for instance, is due to the marriage of atoms. They are impelled to divorce less compatible partners and enter into union with those which have a greater attraction for them. And we use the power generated in such marriages to drive locomotives and to carry us about the country in automobiles. Electricity and magnetism are due to positive energies endeavoring to unite with negative energies; and analysis could show that every force in the universe which has come under observation is the result of some similar sexual attraction. Breathing, likewise, is dual, inhalation and exhalation, positive and negative. And in the process, in addition to the oxygenation of the blood, electromagnetic energies are picked up and lend their power to nerve, brain and electromagnetic body. Initiation —In the soul’s pilgrimage Arcanum III represents its descent into material conditions and then, having climbed the ascending arc of the cycle to the human state, finding a suitable companion to assist in developing the spiritual attributes. Spirituality implies an exalted emotional development. Occult Science —Spiritual alchemy is the science which uses each and every event of life as a means of creating spiritual values. They are purified by separating the external appearance from their real significance, and fluxed in proper combination. Should some ingredients be lacking to perfect the transmutation, these events are sought out and added to life’s collection. The Treys —The sign Libra is the common significator of partnership, open enemies, lawsuits and dealing with the public; therefore the Treys, corresponding numerically to Libra, in their more common divinatory significance must relate to these things as applied to the department of life indicated by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the third decanate of each zodiacal triplicity, starting with the active, or movable signs. The divinatory significance of the Trey of Scepters is a business partnership; its inner interpretation is PROPAGANDA. The divinatory significance of the Trey of Cups is a marriage for love; its inner interpretation is RESEARCH. The divinatory significance of the Trey of Coins is a marriage for money; its inner interpretation is EXPIATION. The divinatory significance of the Trey of Swords is a lawsuit or a divorce; its inner interpretation is IDEALISM.

The Sovereign—Arcanum IV —Letter: Egyptian, Denain; Hebrew, Daleth; English, D. Number, 4. Astrologically, the sign Scorpio. Color, the darker shades of red. Tone, low C. Occult science, imponderable forces. Human function, the absorption of electromagnetic essences. Natural remedy, such herbs as heather, horehound, bramble, bean, leek, wormwood, woad, charlock and blackthorn. Mineral, the talismanic gem, Spanish topaz, and among stones, bloodstone, vermilion and lodestone. D—4 expresses in the spiritual world, the realization, perpetual and hierarchic, of the virtualities, the efficacies, contained in Absolute Being. In the intellectual world, the realization of the ideas of contingent being by the four-fold labors of the mind; affirmation, negation, discussion, and solution. In the physical world, the realization of acts, directed by the knowledge of the truth, the love of justice, the force of the will, and the works of the organs. Remember, then, son of earth, that nothing can resist a firm will which has for a lever the knowledge of the true and just. To combat in order to secure its realization is more than right; it is a duty. The man who triumphs in that struggle only accomplishes his earthly mission; he who succumbs in devoting himself to it, gains immortality. If the Sovereign should appear in the prophetic signs of thy horoscope, it signifies that the realization of thy hopes depends upon a being more powerful than thyself. Seek to know him and thou shalt have his support. In Divination, Arcanum IV may be read as Realization. Arcanum IV is figured by a man; on his head a sovereign’s helmet. He is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. The cubic stone, image of the perfect solid, signifies labor which has reached completion. The cat, pictured on the side of the stone, indicates that the vision of the soul penetrates the illusions of matter. The sovereign’s helmet is an emblem of force conquered by power. The ruler is in possession of the scepter of Isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. The sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. The cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding.

The apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. Number —Numerically, 4 expresses the result of action, the fruit of the toil typified by 3. It is the realization from effort, and it is life springing into manifestation as the result of the union of polar opposites. It thus represents the practical, the concrete, and consequently that which has form. It becomes, therefore, the type of the universal truth of reality, indicating that each realm is actual when viewed from its own plane. It is also the practical as applied to everyday affairs. In the macrocosm it signifies the result of motion; in man it is the knowledge which comes through experience. In science it relates to all those laws which govern the effective use of energy; to those which govern what is produced by motion. Astrology The Sovereign by his helmet and his attitude of dominating through force, expresses martial energy; and the prominence of the phallic symbol relates him to the sex sign of Mars rather than to the head sign, Aries. Furthermore, the fruitfulness and silent type of strength are attributes of Scorpio. Scorpio is the zodiacal sign of sex, the magnetic forces of which conserved as indicated in Arcanum IV become a most potent power to dominate the elemental realms of life. The negative aspect of this principle is indicated by the second decave of 4, Arcanum XIII, which pictures the natural course of events when the force is undirected, life and death in different types of forms following each other in rhythmic cycles. The inversive and degenerative use of the same principle is pictured in Arcanum XXII, representing the third decave of 4. Here the T is represented with its point down; but the other side of Pluto’s influence is the T with its point skyward; which is the highest aspect of sex, the transcendent powers arising from a union of soul-mates. Human Function —Magnetically, Scorpio is the most potent sign of the zodiac. Sex is back of all energy, and in man generates electromagnetic currents. Sexual vigor tunes the organism in on electromagnetic energies, which are all about us, and these give force to the personal magnetism, and vitalize the emotions and the procreative fluids. Scorpio, because of its rulership of sex, more readily than any other sign, is capable of receiving and transmitting these magnetic energies, and thus Arcanum IV, corresponding to Scorpio, is correlated to the faculty of electromagnetic absorption.

Alchemy —When the ingredients are brought together their union generates a force, or heat. The energy, thus liberated through the fluxing of polar opposites, when properly controlled, is an essential factor in proper transmutation. The control of it, however, is not accomplished by suppressing, or confining it, but by directing it into proper channels. In fact, the directing of this energy into those channels which prevent it from causing an explosion, or burning the various ingredients, is one of the most important secrets of the alchemical art. Diverting it to the end desired corresponds to Arcanum IV. Bible —As Arcanum IV is the emblem of fruitfulness, there are numerous passages in the Bible which refer to it; for throughout, fruitfulness is considered a virtue and barrenness a crime. This applies more forcefully to the mental than to the physical plane; for when man is barren of thought his progress ceases and the body falls into decay. Gen. 1:28. “And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and the fowl of the air, and over every living thing that moveth upon the earth.” Rev. 12:5. “And she brought forth a man child, who was to rule all nations with a rod of iron; and her child was caught up unto God and His throne.” Thus is mentioned the fruitfulness of the sign Scorpio; its rulership, as belonging to Mars, of iron; the rod held in the hand of the Sovereign, its dominating character, and its possibilities of spiritual realization as symbolized by the hawk; for the child was caught up to the throne of God. Masonry —The Mark Master’s degree is founded upon Arcanum IV. As a whole the degree and the arcanum teach that, “To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth, saving him that receiveth it.” The sovereign of Arcanum IV sits upon such a stone, and the symbol of a new name is engraved upon it, and he represents one who has overcome. The hawk pictured on his breast is reputed, in legend, to fly to the sun. It therefore carries the same purport as the eight Masonic letters which are interpreted either, “Hiram Tyrian, Widow’s Son, Sent To King Solomon,” or, “He That Was Slain Soars To Kindred Spirit.” Thus does Arcanum IV depict the key-stone which the builders rejected.

Magic —In Magic, Arcanum IV reveals the principle of realization. This implies the expectant attitude, and the preparation after the energy has been released to provide for that which is to be fulfilled. There must be confidence that the work is being properly performed, and that gestation will result in proper fruition. Worry, or anxiety as to results, is fatal to proper development of that which is desired. Initiation —In the soul’s pilgrimage, Arcanum IV indicates the result of marriage after the state of manhood has been reached. Both Christian monks and Hindu ascetics were under the impression that to be holy one must be miserable. But modern psychology proves indisputably that happiness leads to efficiency, and that misery tends toward disintegration without necessarily adding anything to the spirituality. Of all the avenues to spiritual development, the affections are the most potent. The union prompted by lust and selfishness is one of the most destructive forces. Through the emotions we raise or lower our vibratory rates, and thus tend to elevate ourselves to a higher condition or lower and degrade ourselves. The creative energies, in union, customarily arouse intense emotional states. If these emotional states are such as inspire tenderness, kindness and the desire to be helpful to others, they tend vigorously to build up the spirituality; for they cultivate a higher basic vibratory rate. But if they engender brutal thoughts and encourage grossness, through cultivating a lower basic vibratory rate, they destroy the spirituality. Furthermore, there is no power which can lift the soul to such exalted states of ecstasy as can love, and thus only through love can we of earth contact the higher spiritual states. Occult Science —Imponderable forces is the science which deals with all the invisible energies not recognized by material science. In particular, it deals with the principles of ceremonial magic, in which there is a more or less definite ritual and often there is used specially prepared equipment such as wands, circles, seals, pentacles, inscriptions, etc.

The Fours —The sign Scorpio is the general significator of fruitfulness, legacies, spirit communion, the dead, and the partner’s money. Consequently, each of the fours, in its more common divinatory significance must relate to one of these things according to its suit. But in their higher application these cards reveal the influence of, and can be interpreted by, the fourth decanate of each zodiacal triplicity, starting the count with the movable signs. The divinatory significance of the Four of Scepters is a legacy; its inner interpretation is RULERSHIP. The divinatory significance of the Four of Cups is an increase in the family; its inner interpretation is RESOURCEFULNESS. The divinatory significance of the Four of Coins is money received through a partner; its inner significance is ORIGINALITY. The divinatory significance of the Four of Swords is remorse for past action; its inner interpretation is DETERMINATION. Reversed Cards —In all methods of reading the cards are dealt face downward; and they are turned over from top to bottom, one at a time, as read. This prevents the mind from wandering to other parts of the spread. Any card right end up is considered slightly more fortunate than its common significance. It then becomes like a planet receiving a good aspect. Any card wrong end up is slightly more unfortunate than its common meaning. It then becomes like a planet receiving a bad aspect. But reversal never makes a good card bad, nor a bad card good. As Saturn and Mars are less evil when well aspected, and as Jupiter and Venus are more potent for good when well aspected, in the same manner any card is improved by being right end up. Method of the Sephiroth —In this method only the 22 Major Arcana and the 4 Aces are used. The Aces are shuffled separately. They are the most potent of all; for they represent the four astral kingdoms symbolized by their suits. They are called the Astral Keys, and outrank any of the other cards. The 4 Aces after being shuffled and cut are then dealt as illustrated on page 60, the first on the kingdom marked Asc., the second on the M.C., the third on the Desc., and the fourth on the N.C.

Then the 22 Major Arcana are shuffled, cut, and dealt one at a time around the ten thrones, from I to X. This completed, the others are dealt back from throne X to throne I. This leaves two cards, which are placed face downward at the side. These are called the staff, and are only consulted when the figure proves contradictory. In such instances the staff indicates why there was failure to give a plain answer, and thus supports the devout student in his disappointment. The first Astral Kingdom, marked Asc., is that of Life, and if the Ace of Coins falls there it shows strength, vigor and vitality; if the Ace of Scepters, it is favorable but denotes work and responsibility; if the Ace of Cups, that love of pleasure may deplete the vitality; and if the Ace of Swords, that there will be sickness or death. The second Astral Kingdom, marked M.C., is that of Honor and Business. The Ace of Scepters falling there gives it great power; the Ace of Coins is favorable, but indicates much effort required; the honor is blemished through the pursuit of pleasure if the Ace of Cups falls there; and the Ace of Swords there presages failure. The Astral Kingdom of Love is marked Desc. The Ace of Cups falling there indicates joy and happiness; the Ace of Swords there marks disputes; the Ace of Scepters there brings difficulties through difference in station; and the Ace of Coins signifies abundant strength. The Astral Kingdom of Results is marked N.C. The Ace of Swords falling there indicates a favorable ending; the Ace of Cups there brings pleasant results; the Ace of Coins there is most unfortunate; and the Ace of Scepters there denotes a hard struggle which yields inadequate returns. If the question relates to life begin with the Asc., if to love or war with the Desc., if to honor or business with the M.C., and if to secret things with the N.C. First turn over, from top to bottom, the Ace, or astral key, of the question. Every question possible belongs to one of the four kingdoms, and the Ace indicating the general fortune of the matter is located as explained. After the significance of this Ace is noted, turn over the cards belonging to its thrones. You will note that the Asc. and Desc. have three thrones of two cards each, and that the M.C. and N.C. have but two thrones of two cards each. In considering the Asc. or Desc. the two cards on the center thrones, either I or VI, as the case may be, indicate the most important factors, and the other four cards signify modifying influences. The cards on the thrones of the question will indicate why the conditions signified by the Ace shown there exist and give some details. Then turn over the opposite Ace, which indicates the opposition to the matter. The cards of its throne show the details of this opposition. Now if good cards occupy the kingdom and thrones of the question, and also the opposition to the question, it is most favorable. But if both the question and its opposition are held by evil cards, it is a bad omen. If the opposition holds more evil than the question holds good, the matter will fail after a struggle. If the question holds more evil than the opposition holds good, the matter lacks merit and will fail of its own accord. If the opposition is good enough, it will be carried to

success in spite of its unworth. If the good in the question is stronger than the opposition it will succeed in spite of opposition. The kingdom next in order always indicates the culmination of the matter, and the thrones opposite within their kingdom its end. Thus in a question of love, war, marriage, etc., the Desc. becomes the question and the Asc. its opposition. The N.C. then becomes its progress, and the M.C. its end. In a question of business, however, the M.C. becomes the question and the N.C. its opposition, with the Desc. its progress and the Asc. its end. If the question concerns psychic matters or hidden things the N.C. becomes the question and the M.C. its opposition; with the Asc. its culmination and the Desc. its end. And in all cases the cards on the thrones will indicate the various factors, indicating how and why. The four cards on the thrones of the M.C. or N.C. are of equal importance.

Reading the Meaning of Numbers

Chapter 5 Reading the Meaning of Numbers Y MEANS of numbers we estimate the influence both of things and forces. The value of a material object, for instance, such as a house, is commonly expressed numerically in dollars and cents. The power of an engine is expressed numerically as so many horsepower. The speed of light is mentioned as so many thousand miles a second. And the pressure in an electric system as so many volts. In fact, the measure of quantity and quality would be very difficult to express except through the use of numbers. When, therefore, we approach the study of the influence exerted by invisible energies, we quite naturally expect that they also should be expressed, in their power to cause changes, by means of numbers. A vast amount of experimental and statistical evidence has been accumulated proving that man lives in, and is influenced by, two environments. And a vast amount of observation indicates that the inner-plane environment and its forces are as effective in determining his thoughts, emotions, behavior, health and the events which enter his life as are the outer-plane environment and its forces. Man is influenced from the outer plane by what people say orally, over the radio, through the press and on the screen. And he is influenced from the inner plane by people’s thoughts. He is influenced from the outer plane by objects. And he is influenced from the inner plane by the character vibrations of objects. He is influenced from the outer plane by the weather. And he is equally or more influenced from the inner plane by the astrological energies which constitute the inner-plane weather. An individual ignorant of inner-plane energies is able to live up to only one-half his possibilities. Through knowledge of the inner-plane energies an individual who will apply such knowledge should be able to increase his spirituality, success, happiness and health 100 percent. Whatever his objectives may be, he stands a far greater chance of reaching them if he understands how the inner-plane environment influences his life, and how to take advantage of its energies. As indicated, such energies may all be classified under these three categories:

1. Character-vibrations; which are the radiations of a thing or an intelligence due to its organization. 2. Thought-vibrations; which are the radiations of an intelligence due to thought processes. 3. Astrological-vibrations; which are the radiations from the heavenly bodies and the zodiacal signs.

The vibrations of physical substance within a certain range of frequencies give rise to tones or sounds. And electromagnetic vibrations within a certain range of frequencies give rise to colors. Likewise the range of frequencies of astral substance which has an influence upon human life gives rise to similar types of energy, producing effects comparable to physical tones or electromagnetic colors. Because we are more familiar with physical vibrations, it is convenient to refer to astral vibrations as tones. There are thus astral tones arising from the signs and planets, astral tones arising from character radiations, and astral tones arising from thoughts. Tones may be isolated or in combination; and in either case there is often a dominant influence, or key. A character, for instance, is not just a single tone, but a combination of them. Yet there is usually a key note to the character. Likewise, a single thought radiates but a single astral tone. But a train of thoughts radiates a series of tones like a musical selection. Yet a musical composition commonly has a key tone. And a train of thoughts also has a key which can be determined from the nature of the thinking. In its influence the key tone is the most important vibratory rate. We have all heard the story of how a building or a bridge can be demolished by a fiddler playing near it the tone to which it is keyed. And as already mentioned in chapter 2, the great Caruso, when he dined, would ask for a wine glass, tap it to find its tone, and have the waiter place it at the far side of the room. Then singing this tone in his powerful voice he would shatter the glass. Now thoughts also have each a given tone quality. And just as Caruso’s voice sounding a certain tone called forth that response in the tone of the wine glass, so a thought having the same tone as some particularly prominent vibratory center within ourselves, when it reaches us repeatedly, may set up a terrific vibratory intensity in that section of our astral body. That is, a specific thought reaching us from others, constantly being radiated to us by everyone who thinks about us, if it has the same tone as some section of our astral body, stimulates the thought-cells of that section of the astral body into unusual activity. Of such thoughts sent to us regularly and with great frequency the name we use as signature may be the one from which we receive the greatest thought bombardment. However, the nickname by which our friends think of us, the given name by which relatives think of us, and the house number or telephone number which is used often by people while they visualize us, all have an influence. The amount of energy from each such name or number, of course, depends upon the frequency with which it is thought and the thought-power of those who thus think of us in such association.

Either a name or a number, as such, is merely an abstraction, and has no energy to do anything. But when a name or a number is thought, that thought is a definite energy radiated toward the one then thought about. As such it has also a specific vibratory key. Its influence, thus, is not to be measured by the sound produced in speaking; for the influence is quite as pronounced if it is only thought and not spoken. It is measured by the voltage, so to speak, of the thought; that is, by the energy supplied the thought by the thinker; and by the key to which it vibrates. As to how much power to project their thoughts the various individuals who think our name have, and how often they think our name, we can only estimate in a very general manner. But as to the key to which any name or number vibrates we have a positive method of determination. Just as positive a method as we have of determining in which key a musical composition is written. The Hebrew, Chaldean and Coptic square-formed letters served not merely as letters, but also as numbers. That is, there were no separate characters for numbers, each letter being a number. We thus have the numerical value of the letters of these ancient alphabets; that is, the vibratory quality ascribed to each by the early masters of occult science. And these values, as tested out today, prove correct. And in tabulating the correspondence between the English alphabet and the ancient square-formed letters, the effort has been made, not merely to follow the precedent of translators of languages, but accurately to select the English equivalent in its thought-vibration quality of each of the ancient 22 letters. Thus we are able, by substituting the numerical vibratory equivalent of each English letter, to find the number which has the same astral vibratory rate as any name. When the numerical equivalent of the name is thus found, the Key to which the name vibrates can be determined by finding the Key of the number. This Key is found by Theosophical Involution, as explained in chapter 4. That is, the digits of the number are added together, and this repeated, until a number results which is below 23. This gives the vibratory key of the number, and thus the vibratory key of the name. By this method the vibratory rate of any name, whether it is associated with an individual or not, may be determined in a positive manner. And with this information at our disposal for determining the key of any name or any number, we have at hand a rather complete measure of all the astral forces that can have an influence over human life. Character-vibrations are determined by finding the astrological signature. That is, the key to which a town, a person, a locality, an occupation, or what not, vibrates is made known when its astrological rulership is discovered. And astrologers have determined the rulership of most important things. In this connection, in subsequent lessons of this course, there will be some discussion of the influence of musical notes, of colors, of talismanic gems, and such things. The astrological vibrations, of course, are made known by astrological science. This leaves only the influence of thought-vibrations to be considered.

Thoughts are either abstract or concrete. Concrete thoughts are those that concern doing something, or which revolve about some definite object or action. We do not possess as yet any method of determining the tone of each separate thought in a thought-train. If we did we could chart any thought-train on a musical staff of 11 lines and 11 spaces. But we do possess a method of determining each separate tone in any name or any number; for each letter, or number, is one of 22 numbered thought-tones. Thus we can chart a number or name on such a staff as mentioned; the name C. C. Zain thus being charted on the frontispiece of Chapter 2 in Course 18, Imponderable Forces. But the really important thing about a thought-train, or about a name or number, is the key to which it vibrates as a whole. This key to which a thought-train sounds can be determined by an analysis of it. Such analysis of a thought-train, or an emotion, reveals it to vibrate chiefly to the Domestic Urges (Key 20), to the Power Urges (Key 21), to the Safety Urges (Key 15), to the Intellectual Urges (Key 1), or to some of the other keys. From this the influence of the thought-train or emotion is made known. And in Course 9, Mental Alchemy the practical application of such knowledge is discussed in all its details. Here, however, we are interested in abstract thoughts, such as names and numbers. The name FRED, for instance, when not associated in the mind with some particular person, is a mere abstraction. Yet when you, or anyone else, thinks the name FRED, there is radiated from the mind four thought-tones—17—20—5—4. No matter who thinks this name, the same thought-tones are radiated. And each of these four separate tones has a certain amount of influence. But in thinking this name, or any other name, the various tones composing it are blended, just as the tones of a musical chord are blended, and the whole name as thought vibrates to a dominant key tone. And this key tone, the vibratory key of the name, has a far greater power than any tone embraced in it; in fact, it seems to have as much power as all the combined separate tones of the name. Thus 17 plus 20 plus 5 plus 4 gives 46 as the number of the name FRED. Then as 46 is above 23, we add 4 plus 6 which gives us 10 as the astral vibratory Key of the name. No matter who thinks the word Fred, his thoughts send out a key-tone which vibrates to 10. The meaning of this 10 tone, standing by itself, and unrelated to any individual, can be had by referring to the 10th Major Arcanum of the tarot. Its divinatory significance is there given as Change of Fortune. Its meaning is also there indicated in the spiritual world, in the intellectual world, and in the physical world. And still further information about it can be had from the detailed explanation of the number 10 tarot.

But as affecting human life things do not stand alone. Instead they exert an impact upon character. How the character is affected, depends not merely upon the vibration reaching it from without, but also upon the nature of the character thus reached. One individual is affected one way by a certain force and another individual is affected in quite a different way by this same force. Therefore, if we are to have a positive science—as distinct from a divinatory method—of invisible vibrations as affecting human life and destiny, we must have a chart of the influencing vibrations, and also a chart of the character influenced. By a comparison of the two sets of vibratory rates we can determine, in the manner advocated by exact science, what response will be brought forth from the character by the vibratory tone reaching it. And so far as human beings are concerned, I know of no method of accurately determining the various vibratory rates—their power, their harmony and discord, the department of life they affect, and the lines of energy exchange between them—that reside in the character, other than through the use of an astrological birth-chart. The astrological birth-chart is a complete map of the astral body, revealing the strength and nature of all its dynamic thought structures, and how they are organized in relation to each other. It is a reliable map of the character. Any invisible energy, whether character radiation, astrological radiation, or thought radiation, reaching the astral body of the individual stimulates into additional activity the same tone to which it vibrates as this tone exists already in the astral body. That is, it gives the thought cells of the astral body new energy. How this affects the individual then can be determined by the map of the astral body which is the astrological birth-chart. The Heirophant—Arcanum V —Letter: Egyptian, Eni; Hebrew, He; English, E. Number, 5. Astrologically, the planet Jupiter. Color, indigo and purple. Tone, A. Occult science, Masonry. Human function, the electromagnetic form. Natural remedy, proper diet. Mineral, the metal tin. E—5 expresses in the spiritual world, universal law, regulator of the infinite manifestations of being in the unity of substance. In the intellectual world, religion, the relation of the Absolute Being to the relative being, of the infinite to the finite. In the physical world, inspiration, communicated by the vibrations of astral substance, and the trial of man by liberty of action within the impassable circle of universal law.

Remember, then, son of earth, that before saying of a man that he is fortunate or unfortunate, thou must know the use to which he has put his will; for every man creates his life in the image of his works. The genius of good is at thy right and the genius of evil at thy left. Their voice can be heard only by the conscience. If the hierophant should appear in the prophetic signs of thy horoscope, retire into the sanctuary of thy heart, listen to the voice of the silence, and guided by it thou wilt reach the goal of thy aspirations. In Divination, Arcanum V may briefly be read either as Religion or Law. Arcanum V is pictured by a hierophant, master of the sacred mysteries. This prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. From his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. The hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. The column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. The triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. The left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand—making the pentagram—indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. The sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. Number —Numerically, 5 unites the first four digits into a harmonious unity, and thus explains all the apparent contradictions of nature. That is, the One Principle, the One Law, the One Agent and the One Truth are not independent factors, but imply and mutually sustain one another. These four ideas, as represented by the four animals standing at the four gates of heaven, each quadrant of the sky having one, are brought together in the fourfold form of the sphinx. And the zodiac, so expressed, finds its counterpart in the constitution of one man.

Thus man or woman alone is symbolized by the number five. The hands, feet and head form five positive points from which the electromagnetic fluid is projected, health depending largely upon the equal distribution of the energies to these five points. Also, man, having passed through the four elemental realms of being, becomes their rightful sovereign by reason of his higher accomplishment. In this sense, as 4 and 1, 5 signifies Realization which comes from the use of Intelligence and Will. For having attained true manhood, by virtue of wider experience, man directs the various entities, physical and astral, which have their orbits within his domain, and these become his willing and obedient servitors in proportion as they recognize his spiritual supremacy. Astrology —Jupiter is the ruler both of law and religion. He has dominion over good inspiration, over the church and state, and over the authority of established institutions. He governs popes, hierophants and religious potentates of all kinds. The correspondence, therefore, between Arcanum 5 and the planet Jupiter is so obvious as to need no further comment. Human Function —The carrying power of the will upon the physical plane depends upon the strength of the electromagnetic forces. These, in turn, depend upon the extent of vitalization—Arcanum II. In other words, the power of the electromagnetic body, and the carrying power of the will on the physical plane depend upon the ability to receive and transmit electromagnetic energies. These energies circulate through the body and build up the electromagnetic form even as the blood, ruled by Jupiter, carries nourishment to the physical body. Such receiving and transmitting are depicted by Arcanum V. Alchemy —The various metals used in alchemy as they are collected are commonly found to contain other ingredients which would prevent them from properly combining in transmutation. Therefore, no matter upon what plane the hermetic art is carried out, there must be a thorough purification of the metals used. In this process of purification the dross is removed and cast aside and the true metal retained. In spiritual alchemy, for instance, the dross is the apparent effect, while the real metal is the effect upon the soul. The spiritual metals, therefore, are purified by considering them not in the light of events influencing the material fortune, but as events which each can be made to yield spiritual values by taking the proper attitude toward them. In mental alchemy, the metals are purified, not by considering their effect upon the soul, but by casting aside the dross of discord and retaining the elements of harmony.

Likewise, in other branches of the art, purification of the metals, which corresponds to Arcanum V, is always an essential step. Bible —The most significant thing about the hierophant in Arcanum V is the sign of the pentagram, or five-pointed star, which he makes with his right hand. This is the symbol of man, the symbol of the intellectual power which dominates the four elemental kingdoms, and the symbol of the magical force of the human will. It gains its force by the gesture which bears token that the user is obedient to the laws of Deity, and thus participates in the divine power over all things. Arcanum V, an ensemble expressing the idea of the pentagram in great detail, explains also the blazing star that led the wise men of the East to the place where the new sun-god was born that they might worship him. Their gifts of gold, frankincense and myrrh stand representative of the three worlds; spiritual, astral and physical; symbolized in Arcanum V by the triple tau. These wise men, having been led by the star of religious devotion, into a knowledge of the three worlds and the laws governing them, departed into their own country by another way. That is, having gained illumination, their route to self-conscious-immortality—the return to the realm of spirit—was direct and certain, and not the devious path of the yet unenlightened neophyte. This five-pointed star which they followed, has the same import as Arcanum V, signifying the Divine Law and Religion. Therefore, when it is inverted, the point of the star representing the head of man down, and the two points denoting his feet up, it signifies the opposite of the Divine Law, the opposite also of man governed by intelligence. Instead, it then denotes chaos, the devil, evil inspiration and the principle of destruction. Thus the Lamb of God is transformed into the Goat of Mendes; and to express this, in black magic the symbol is made by closing the hand so that two fingers are up—the horns of the goat, or feet of man—instead of three. By such inversion Jupiter, or Jove, becomes Saturn, or Satan, and as such is represented by Arcanum XV. This is expressed in Rev. 8:10; “And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon a third part of the rivers, and upon the fountain of waters, and the name of the star is called wormwood.” The waters and fountains refer to the emotions and to love, which in magical practices of any kind are the chief sources of energy. They are turned bitter, like wormwood, when thus utilized for purposes of black magic and evil, for they are then converted into forces of destruction. In Arcanum XV, not only the lamp may be seen, but also the servants of evil in the art of making the inversive sign.

The tarot itself expounds a complete religious doctrine based upon a spiritual science. And not only do the Major Arcana set forth a system which is synthesized as a mantram, for strengthening the will, as explained in chapter 3, but they also synthesize the Religion of the Stars. Eliphas Levi, the great French magus, expressed his conception of this religion in verse, setting at the head of each line the number of the Major Arcanum whose significance is revealed by it, each Arcanum thus representing one tenet of this ancient Wisdom Religion: “ 1. All things announce a conscious active cause, 2. Vivific Oneness, based on number’s laws; 3. Who all containing is by naught confined, 4. And all preceding, hath no bound assigned. 5. 6. 7. 8.

This only Lord should man adore alone, Who doth true doctrine to pure hearts make known; But acts of faith require a single chief, Hence we proclaim one altar, law, belief.

9. The changeless God will never change their base, 10. He rules our days and rules through every phase, 11. His mercy’s wealth, which vice to naught will bring, 12. His people promises a future King. 13. The tomb’s a path which to new worlds ascends, and life through all subsists, death only ends. Pure, sacred, steadfast truth we here repeat. The venerated numbers thus complete. 14. The angel blest doth calm and moderate. 15. The evil is the friend of pride and hate. 16. God doth the lightning and the fire subdue; 17. He rules the dewy eve’ and the evening’s dew. 18. 19. 20. 22. 0. 21.

The watchful moon he sets to guard our heights, His sun’s the source of life’s renewed delights, His breath revivifies the dust of graves Where crowds descend who are of lust the slaves; Or, the mercy seat he covers with his crown, And on the cherubs pours his glory down.”

These impressive words are full of mystic significance, and when repeated in earnestness and with the soul lifted to the Author of All Being, they form a powerful inspirational mantram. The mantram of the will, given in chapter 3, is especially potent to increase the force, the power, and the accomplishment of the will. But this religious mantram serves another purpose; for it adds Faith, unites the human soul to its Maker, and thus lifts the will and its works to a higher plane where their force is expended in cooperation with the Divine Plan, and solely through constructive channels.

These two mantrams, therefore, stand as the masculine and the feminine of a complete system, the best results following the use of both. Although other methods may be used to advantage, one of the best systems of training commences the day, on rising, and while standing erect, with the mantram of the will; and closes the day, while reclining in bed, after retiring, with the mantram devoted to faith. Thus used together they form natural complements, and are important aids to soul growth. Masonry —The Past Master’s degree of Masonry is founded upon Arcanum V. It represents the Past Master who having passed the degree of this initiation is capable of presiding over a Master Mason’s lodge. The lodge, of course, represents the human temple, over which the master must exercise constant dominion. Therefore, to indicate the rebellion of submundane atoms of life within the human domain, in this degree a riot is started. Unless the one who would be master can use the force represented by the pentragram successfully to quell the elemental forces, as is done in Arcanum V, he is overpowered and made the slave of the very forces he sought to control, as indicated in the fifth degree of Masonry and illustrated by Arcanum XV. Arcanum V also explains the Blazing Star of the Masonic Lodge. The compass joined to the square typifies both higher and lower union. Union is depicted by Arcanum III, and the Book of the Law, or polarity, is depicted in Arcanum II. Adding the 3 and the 2 we get Arcanum V, picturing obedience to that law, having thus the same symbolical import as the open Bible on which is laid the compass and square, as it is used in the fifth degree of Masonry. Diamonds, the same suit in common playing cards as Coins in the tarot, are nothing more nor less than the united compass and square conventionalized, the G being removed from the center to show that the higher has superseded the lower. Magic —In Magic, Arcanum V expresses the importance of using the proper symbols in all invocations and in ceremonial magic. It reveals the potency of rituals and such symbols as are used by secret societies and by the church. The pentagram is the symbol of white magic, and thus constitutes the most powerful of all magical tokens; for it expresses the power of a mind which has devoted itself to assisting the progressive evolution of creation, and which knows, and is obedient to, the Divine Law. It is a symbol of constructive purpose. The use of signs, rituals and symbols either in religion or in magic is a means of contacting invisible entities and other planes of being. The innocent use of an evil symbol in the course of a rite does not prevent the intelligence to which the symbol actually belongs being contacted. No more so than if one innocently calls the

telephone number of a gangster, thinking it is the telephone number of a parson, one will fail to contact the gangster. Symbols and rituals tune the individual in on the intelligence corresponding to them just as a telephone number calls the individual to whom it belongs, regardless of his moral worth, or the intention of the one calling the number. Initiation —Arcanum V represents the point in the ascending arc of the cycle of life where the voice of the conscience calls upon man to turn from the flesh-pots and devote himself to cosmic welfare. He decides henceforth to live, not for self alone, but to guide his every action in the direction of aiding cosmic progression. He determines that the good of cosmic society shall be his constant aim.

Occult Science —Masonry is that one of the seven branches of magic which treats in particular of the use of the emotions engendered by sex; and of the evolution of the human soul and its manifestations on the three planes of being, as set forth by means of signs, symbols and rituals. In regard to such signs Eliphas Levi truly says: “Four signs always express the absolute and are explained by the fifth. Thus the solution of all magical questions is that of the pentagram, and all contradictions are explained by harmonious unity.”

As a single illustration of this method of solving occult problems, and because astrology and the tarot are the two keys to all mysteries, I will apply this formula to denoting the true correspondence between each tarot card and its astrological counterpart. To begin with, the four suit cards of any numbered Minor Arcanum arrange themselves about the Major Arcanum bearing the same number in the form of a diamond; scepters being above, cups at the right, swords at the bottom and coins at the left. Thus arranged the four Minor Arcana express Jod-He-Vau-He, and the Major Arcanum in the center explains the pentagram as a whole as an expression of some planet or zodiacal sign. The rulership of each Major Arcanum can be found in a similar manner by forming a Grand Pentagram of the whole 22 cards, as illustrated on page 88. This diagram shows the grand pentagram as composed of five lesser pentagrams, each perfect in itself. And, of course, to be correct, the outer circle of tarots must represent the twelve signs of the zodiac in their natural position and sequence. The planets, in nature, may occur in any of the signs thus located; but their proper place here should bear some significance in relation to life.

Thus the first quadrant, the quadrant of life, is rightly explained by the selfish planet Saturn, showing that self-preservation, among lower forms of life, is nature’s first law. But in the same quadrant, and more interior to it, is to be seen Neptune, the planet of universal brotherhood. And thus is also explained that when life has evolved to a spiritual conception, the law of self-preservation gives place to that of unselfish idealism. The top quadrant, the quadrant of honor, is occupied by Uranus, indicating the struggle to make attainment through the overthrow of existing conditions and the downfall of opponents. But more interior to this is another principle which eventually supersedes. The planet Venus sets forth the idea that “Love lieth at the foundation,” of any worthwhile attainment. The third quadrant, that of companionship, is occupied by Jupiter, indicating that leniency and generosity are attractive to others. But more interior is to be seen Mercury, the planet of intelligence, indicating that a lavish purse does not compensate for lack of understanding, and that intelligence is necessary to make union spiritually advantageous. The lower quadrant, the home and the end of life, is occupied by the Moon, indicating that physical life ends in the tomb. Yet there is an inner force, a lightning of the soul, typified by the planet Mars, which defies death, rends asunder the tomb, or pyramid, and liberates the soul to a new life in the beyond. And as explaining all, the pentagram in the center holds the Sun, the source of all vitality, representing the ego which has sent its souls through the cycle of necessity. And the result of this pilgrimage, after the tomb has opened and liberated the souls, is explained by one of two symbols, that of the Earth, or that of Pluto. The soul, even after death, may be earth-bound, or held to the lower regions by its viciousness; or it may move rapidly above the astral into the spiritual realm to be reunited to its missing mate. This latter is the higher aspect—represented by the T with the point upward—of the planet Pluto. The Fives —Jupiter, in astrology, is the general significator of good fortune; therefore the fives in their more common divinatory significance must relate to good luck in the particular department of life signified by the suit. But in their application to higher planes, they reveal the influence of, and can be interpreted by, the fifth decanate of each zodiacal triplicity, starting with the movable signs. The divinatory significance of the Five of Scepters is good fortune in business; its inner interpretation is REFORMATION. The divinatory significance of the Five of Cups is good fortune in love; its inner interpretation is RESPONSIBILITY. The divinatory significance of the Five of Coins is abundant wealth; its inner interpretation is INSPIRATION.

The divinatory significance of the Five of Swords is escape from a danger; its inner interpretation is STRUGGLE. The Two Paths—Arcanum VI —Letter: Egyptian, Ur; Hebrew, Vau; English V—U—W. Number 6. Astrologically, the planet Venus. Color, yellow. Tone, E. Occult science, kabalism. Human function, the astral body. Natural remedy, rest and recreation. Mineral, the metal copper. U—6, expresses in the spiritual world, the knowledge of good and evil. In the intellectual world, the balance between liberty and necessity. In the physical world, the antagonism of natural forces, the linking of cause and effect. Remember, then, son of earth, that for the common man, the allurement of vice has a greater fascination than the austere beauty of virtue. If The Two Paths should appear in the prophetic signs of thy horoscope, take care of thy resolutions. Obstacles bar before thee the path thou wouldst pursue, contrary chances hover over thee, and thy will wavers between two resolutions. Indecision is, above all else, worse than a bad choice. Advance or recede, but do not hesitate; and know that a chain of flowers is more difficult to break than a chain of iron. In Divination, Arcanum VI may be briefly interpreted as Temptation. Arcanum VI is figured by a man standing motionless at the angle formed by the conjunction of two roads. His looks are fixed upon the ground; his arms are crossed upon his chest. Two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. The woman at his right is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. She thus personifies virtue. The one at the left wears less clothing, and is crowned with the leaves and vine of the grape. She represents vice, the temptress. Above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. The genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. This ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epoch in the life.

Number —Six signifies two actions, or twice three. It does not represent forces in equilibrium, but a constant oscillation between action and reaction. It thus indicates a wavering, a vacillation, forces so uncontrolled and ill-directed that they tend to destroy one another. Astrology —Venus governs the affections and the social relations. It gives love of ease, comfort, luxury and pleasure. It is not essentially evil, but in seeking the line of least resistance it may be led into vice. When it thus fails to resist the importunities of the wicked, it comes under the negativeness of Arcanum II, and is then under the dominion of Arcanum XV, or Saturn, which is the second decave of VI. Human Function —Because the astral body is so responsive to every thought and emotion it is often called the desire body. The affections not only shape it, but give it nourishment; for it is organized by states of consciousness. Because it is so receptive and yielding, and the emotions play so important a part in its makeup, this astral body corresponds to Venus, and to Arcanum VI. Alchemy —After the metals have been purified, before they are finally joined in transmutation they are first tested to be sure that no dross or impurities remain. This process of testing the purity of the metals, of applying the test of love, corresponds to Arcanum VI. Bible —Of the sons of Isaac, Esau, who sold his birthright (spiritual heritage) for a mess of pottage (material things), listened to the voice of vice. Jacob, however, who once successfully wrestled with the spirit of temptation, and though afflicted was not conquered, in this story listened to the voice of virtue. Math. 4:8, “Again the devil taketh him up into an exceedingly high mountain, and sheweth him all the kingdoms of the world and the glory of them; And said unto him, All these things will I give thee if thou wilt fall down and worship me.”

Masonry —The Most Excellent Master degree of Masonry is founded upon Arcanum VI. “When the Temple of Jerusalem was finished, those who had proved themselves worthy by their virtue, skill and fidelity, were installed as Most Excellent Masters.” Magic —Arcanum VI represents the temptations that always come to those who attain power. Especially is this temptation great among those who attain to the use of invisible energies. Should they yield to such insidious promptings, their lot is terrible; for they become the slaves of the very forces they imagined they had controlled. This Arcanum also represents the use of privation, hardships and obstacles to strengthen and test the will. Initiation —The evolving soul, passing through the lower kingdoms, where strife and self-preservation are dominant factors, develops the animal propensities and instincts to a high degree. This is a necessary phase of its progression. But when self-consciousness has been reached, in order that the animal may partake of the Divine quality which makes self-conscious-immortality possible, these animal energies and instincts must be diverted into a higher than animal channel. They must be directed, or transmuted, into an organization of energy having for object the welfare of society as a whole. This higher-type organization, largely drawing its energies from the animal soul, or lower-type organization, yet containing many higher vibration rates, is called the divine soul. Occult Science —Kabalism, corresponding to Arcanum VI, and therefore the feminine, embraces the written scriptures and the oral traditions of every land. It is really the science of traditional knowledge, the tarot being a condensation of the whole science. The Sixes —Venus, in astrology, is natural significator of love, art, music and drama, as well as of social functions; therefore the sixes, corresponding numerically to Venus, in their more common divinatory significance must relate to these things as applied to the department of life indicated by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the sixth decanate of each zodiacal triplicity, starting with the movable signs.

The divinatory significance of the Six of Scepters is music, art or the drama; its inner interpretation is AMBITION. The divinatory significance of the Six of Cups is a love affair; its inner interpretation is ATTAINMENT. The divinatory significance of the Six of Coins is a social event; its inner interpretation is REPRESSION. The divinatory significance of the Six of Swords is dissipation; its inner interpretation is MASTERSHIP. Method of Three Sevens —After shuffling and cutting, the cards are dealt from the top, one by one, from right to left, starting with the bottom row, in three rows of seven cards each. The bottom row represents the past, the middle row the present, and the top row the future. In each row the central card, marked with an asterisk, is the most important, being the key to which the others merely contribute. In reading, the adjoining cards modify each other, and all should be blended as parts of a complete whole.

Future 21 20 19 18* 17 16 15 Present 14 13 12 11* 10 9

Past

4* 3

Making an Astrological Chart of a Name

Chapter 6 Making an Astrological Chart of a Name ERE is just one way, in so far as I know, of determining in a positive, reliable and scientific manner how any invisible vibratory tone, or combination of such tones, will affect a certain person. That is by comparing the tone, or tones, with the astrological birth-chart of the person. The planets and signs in a birth-chart each map thought-cells of specific tones, as revealed by their correspondences, which are set forth in these lessons. Any thought-vibration, character-vibration, or astrological-vibration reaching the individual adds its energy to the thought-cells having the same vibratory rate in the astral body of the person. The chief influence of a name, or number, as affecting a person is to give added energy to the thought-cells of that section of the astral body of the person which vibrates to the same rate as the Key-tone of the name or number. That is, to determine how a name or number or other invisible influence will affect a person, first get the Key of the name or number, or other influence. This key is expressed by some number below 23. Thus the Mars dynamic structure vibrates to the tone 16, and the Virgo zone vibrates to tone 2. Now if the Mars structure in a person’s astral body is very discordant, as shown by inharmonious aspects to Mars in the birth-chart, any energy added to its thought-cells by objects, by thoughts, or other influences vibrating to tone 16 merely increases the power of these thoughts to attract such Catastrophe as is pictured by Arcanum 16. But if the Mars structure in a person’s astral body is harmoniously organized, as shown by Mars having strong beneficial aspects in the birth-chart, this added energy will increase the power of its thought-cells to attract events which are constructive and beneficial. The pictured arcanum corresponding to each of the signs and planets thus represents the more common influence of the tone apart from lines of force which, like aspects, conduce to harmony or discord. But in the astral body of man these dynamic structures and zones, which vibrate to the tones so depicted, are usually strongly modified and influenced by the manner in which they have been associated with other thought structures. Therefore, while tone 15 may in general be considered as

Fatality; in a person’s chart who has the planet Saturn exceedingly well aspected it might be the most fortunate influence in the life, and the one which, when given added energy, would bring the most benefit. Therefore, in determining how a name, number, environment, or other invisible influence will affect an individual, the tone of the influence should first be determined, and then a study should be made of this tone as mapped in the astrological chart of birth. If the tone in the chart of birth is essentially beneficial, the same tone received from a name, number, other person, locality, birth-stone or anything else will be beneficial; because it will increase the power of beneficial thought-cells in the astral body. But if the tone as mapped in the birth-chart is detrimental, the same tone received from without, from any of the sources mentioned, will tend, through giving discordant thought-cells more energy, to attract misfortune. Fortune or misfortune does not come equally through all departments of life. And a particular vibratory tone often stimulates one or two departments of life, and has little or no influence upon other departments. It thus may have an influence over finances and yet have no influence whatever over health or companionship. The department of life influenced by a vibratory key is denoted by the compartment in the astral body ruled by the sign or planet in the birth-chart whose thought-structure is stimulated into activity by the key. Thus, disregarding whether the influence will attract or disperse it, if the key-tone is the same as a planet in the house of money (2nd house), or the same as the sign on the cusp of the house of money (2nd), its chief effect, for good or ill, will be upon money. But if the key-tone is the same as a planet in the house of partnership (7th), or the same as the sign on the cusp of the house of partnership (7th), the chief influence will be upon the relation with partners. Now if on a pond of water there are several little sticks floating, and someone throws a rock into the pool, this disturbance of the water also disturbs the little sticks and they go bobbing about. Likewise, if there is one or several planets in a zodiacal sign in the birth-chart, because these planets represent organized groups of thought-cells in that zone of the astral body indicated by the sign, if the sign is given increased activity, the groups of thought-cells in it are set in motion. The precise power of a dynamic thought structure mapped by a planet or the common thought-cells mapped by an unoccupied sign to attract good fortune when thus given increased activity is directly proportional to its harmodynes, and the precise power of a dynamic thought structure mapped by a planet or of the common thought-cells mapped by an unoccupied sign to attract misfortune when thus given increased activity is directly proportional to its discordynes. How to calculate the astrodynes, harmodynes and discordynes of each birth-chart planet, sign and house is explained in Chapters 1 and 2 of Course 16, Stellar Healing.

An unoccupied sign occupying one house cusp has one-half the harmodynes or discordynes of its ruling planet. An unoccupied intercepted sign has one-fourth the harmodynes or discordynes of its ruling planet. An unoccupied sign occupying the cusp of two houses has the same number of harmodynes or discordynes as its ruling planet. Thus on an average the influence of a planet is twice as important as that of an unoccupied sign. Thus it is that when we have before us that complete map of the astral body of any individual, which is a birth-chart, we can determine in a positive, scientific and detailed manner how any invisible vibratory rate of which we know the key will affect him. We can determine if the particular key will tend to attract to him fortune or misfortune. We can determine in what department of life that fortune or misfortune will be attracted. And we can determine, by calculating the astrodynes of the planet or sign mapping the thought-cells within his astral body responding to this key and the probable volume of energy added to them by the invisible influence, somewhat of the magnitude of the events that will thus be attracted into his life. Now any name or any number can be converted into an astrological chart by the simple expedient of substituting the corresponding Major Arcanum for each of the letters or numbers. Each Major Arcanum also, of course, signifies a definite astrological influence. These various letters of a name, or the astrological influences substituted for them, each represent one tone. Each letter of the name, therefore, as a tone, has some influence in stimulating into activity the corresponding tone in the astral body of the person wearing the name. Sometimes in a person’s name certain letters are repeated several times. Sometimes there will be several A’s, for instance, or the letter l may occur twice in each member of the name. In such cases, naturally, the influence of the particular tone so repeated is intensified, and may be taken into consideration in its relation to affecting the individual. But in all cases the Key of the name as a whole is by far the most important vibratory rate, and even letters that occur repeatedly in the name are of subsidiary influence. To chart a name, therefore, we find the Key of the number of the name, and set it at the head of the chart as the dominant influence. In relation to the name itself, it represents the birth-chart. Then if we desire to do so we find the Key of the Decave and place it at the foot of the chart. It indicates the end of things, that which the fourth house in an astrological chart represents. Then the letters of the name may be placed between the Key of the name and the Key of the Decave as transitory influences.

Reading A Name Alone Does Not Give a Reading for the Individual Wearing It —By using such a chart we can give a reading of any name. But because people wearing the same name are different individuals, we must not assume that a reading of the name alone gives a reading applicable to the individual wearing it. On the contrary, to give a reading of the individual wearing a name, even by the process of divination by numbers, we must add an individual element. This individual element which is most suitable for such use is the Birth Path. And the method of using it and giving such a divinatory reading by means of numbers is set forth in chapter 8. Apart from any individual, however, and not indicative of any person’s fortune, we can make an astrological chart of any name or any number which will be scientifically correct; and to one delving in spiritual research such a chart often will yield information of value. Let us take the name Jesus, for instance. J-10, E-5, S-21, U-6, S-21. 10 plus 5 plus 21 plus 6 plus 21 equals 63. 6 plus 3 gives 9 as the Key of the name. 63 minus 9 gives 54. 54 divided by 9 gives 6. 6 plus 1 gives 7 as the Key of the Decave. Then the astrological chart may be stated thus: Aquarius (9), Uranus (10), Jupiter (5), Sun (21), Venus (6), Sun (21), Sagittarius (7). As the birth date of Jesus is unknown we will attempt no reading of his life. But the motive actuating those who follow his doctrines is very apparent. The Key of the influence is Aquarius, or Major Arcanum IX, signifying Prudence and Circumspection. The prudence of the followers of Jesus causes them to accept Him in the expectation of finding heaven and escaping hell. And the end for which they hope, both here and hereafter, is Sagittarius, or Major Arcanum VII, signifying Victory. “Onward, Christian Soldiers,” as sung in thousands of Sunday schools, might well be inspired by the pictured Arcanum VII with its conqueror riding forward to overcome opposition. Aside from astrology let us consider the vibratory significance of some other holy names: The Jews called their stern and unyielding God, Jehovah, spelled in Hebrew, Jod-He-Vau-He (I-E-V-E): 10 plus 5 plus 6 plus 5 equals 26. 26 being more than 22 must be involved. 2 plus 6 gives 8 as the Key of the name. 26 minus 8 gives 18. 18 divided by 9, plus 1, gives 3 as the Decave. Thus the Key and the Decave, 8 and 3, indicate the moral code of Jehovah to have been inflexible Justice in Action. To proceed with other deific names, the chief deity of Christianity is spelled G-O-D: 3 plus 16 plus 4 equals 23. 2 plus 3 gives 5 as the Key of the name. 23 minus 5 gives 18. 18 divided by 9, plus 1, gives 3 as the Decave. The Key and the Decave, 5 and 3, thus indicate that the idea behind the Christian God is beneficent (Jupiter) Law in Action.

Now turn to the deity of Egyptian initiates, Ra. R-A: 20 plus 1 gives 21, which needs no involving because it is already a Key, pictured by Arcanum XXI. Ra is thus, according to its Key and its astrological ruler, the spiritual Sun of our universe; the highest spiritual and intellectual entity; and those who worship Him strive to become the most spiritual and intelligent men on earth; they strive to be adepts. Astrologically, Ra is the Sun. The religion of His devotees is expressed still more in detail by the two arcana picturing the two letters of the word, 20 and 1, signifying Will and Intelligence (1), Resurrecting (20), the soul beyond the tomb. What is the vibratory import of the Hindu deific word used so frequently as a mantram, and rendered into English as A-U-M? 1 plus 6 plus 13 equals 20. The Key (20) reveals that the object sought is to Awaken (20), the soul to its latent possibilities. The method employed to do this is indicated by the three letters: The Will (1), brought to bear upon Temptation (6), to induce a Transformation (13). And this rendering of a foreign name brings up a point of some importance; that of the different ways of spelling a name. Again I would call your attention to the principle that it is not the sound of a name, nor its phonetics, with which we are dealing, but its astral vibratory-rates. These astral vibratory-rates are set in motion by the person thinking the name, and they are set up irrespective of vocal action. Nor do people of different countries, who spell a name differently, have the same conception of its significance. Because with most people, according to psychological experiments, sight registers its impressions more quickly and more strongly than sound, the spelling of a name commonly determines its thought-vibration when it is thought about. The English spelling, therefore, only indicates the vibratory significance of the name to those who use the English spelling. Any alteration of the spelling of a name, even though the phonetic value is unchanged, thus changes the vibratory-rate and the inner meaning of the name. The native spelling of a name gives its significance to such natives. Buddha: 2 plus 6 plus 4 plus 4 plus 8 plus 1 gives 25. 2 plus 5 gives 7 as the Key. 25 minus 7 gives 18. 18 divided by 9, plus 1, gives 3 as the Decave. Thus our conception of the life and teachings of this great reformer is Victory (7), of mind in Action (3). Brahma: 2 plus 20 plus 1 plus 8 plus 13 plus 1 gives 45. 4 plus 5 gives 9 as the Key. 45 minus 9 gives 36. 36 divided by 9, plus 1, gives 5 as the Decave. This deity, therefore, to us signifies Wisdom (9) acting through Law, (5). Vishnu: 6 plus 10 plus 18 plus 14 plus 6 equals 54. 5 plus 4 gives 9 as the Key. 54 minus 9 gives 45. 45 divided by 9, plus 1 gives 6 as the Decave. This god of preservation therefore exemplifies the thought that Wisdom (9) overcomes Temptation (6). Siva: 21 plus 10 plus 6 plus 1 equals 38. 3 plus 8 gives 11 as the Key. 38 minus 11 gives 27. 27 divided by 9, plus 1 gives 4 as the Decave. The Hindu trinity, Brahma, Vishnu and Siva are usually translated as Creator, Preserver and Destroyer. But while Siva does represent destruction, it is a destruction which implies a restoration,

or reproduction, and thus the linga is used as his emblem. And this significance is conveyed by Force (11), undergoing Realization (4). Devil: 4 plus 5 plus 6 plus 10 plus 12 equals 37. 3 plus 7 gives 10 as the Key. 37 minus 10 gives 27. 27 divided by 9, plus 1 gives 4 as the Decave. The Devil thus is the agent for a Change of Fortune (10), Realized (4). Hell: 8 plus 5 plus 12 plus 12 equals 37. 3 plus 7 gives 10 as the Key. 37 minus 10 gives 27. 27 divided by 9, plus 1 gives 4 as the Decave. Hell, therefore, is a Change of Fortune (10), Realized (4). The early Magi erected a tower to Bel: 2 plus 5 plus 12 gives 19 as the Key. As it is already below 23 no Decave influence need be considered. We chart this name in detail thus—19 (Key)—2-5-12, and read it as Happiness and Prosperity (19) devoted to Science (2), Religion (5), and Sacrifice (12). Later generations forsook the worship of Bel for Baal: 2 plus 1 plus 1 plus 12 gives 16 as the Key. In detail it indicates that the desire for violence (16) prompted the energies to be turned to Science (2), Will (1), Intelligence (1), and Sacrifice (12). Babylon: 2 plus 1 plus 2 plus 10 plus 12 plus 16 plus 14 equals 57. 5 plus 7 gives 12 as the Key. 57 minus 12 gives 45. 45 divided by 9, plus 1 gives 6 as the Decave. Babylon is mentioned in Revelations as the great prostitute; which is borne out by its vibratory significance which reads Sacrifice (12), to Temptation (6). The above examples, I believe, are quite ample to denote how names may be handled as factors in themselves, apart from their influence upon any particular individual. But I must repeat, because it is so frequently overlooked by those who practice numerology, that when the influence upon an individual is to be revealed, or a reading is to be given an individual based on his name, that there is always an additional individual factor which must be included. The Conqueror—Arcanum VII —Letter: Egyptian, Zain; Hebrew, Zayin; English, Z. Number, 7. Astrologically, the zodiacal sign Sagittarius. Color, the lighter shades of purple. Tone, high A. Occult science, spiritual astrology. Human function, the sense of smell. Natural remedy, such herbs as mallow, wood betony, featherfew, and agrimony. Mineral, the talismanic gem red garnet (often called carbuncle), and such stones as are mixed with red and green, including turquoise. Z—7 expresses in the spiritual world, the septenary dominion of spirit over matter. In the intellectual world, the sacerdocy and the empire. In the physical world, submission of the elements and forces of matter to the intelligences and forces of man.

Remember, then, son of earth, that the empire of the world belongs to them who possess the sovereignty of spirit, that is to say, the light which makes clear the mysteries of life. If the Conqueror should appear in the prophetic signs of thy horoscope, it signifies that in breaking through obstacles thou wilt crush thy enemies; and all thy wishes will be realized if thou attack the future with audacity, armed in the consciousness of thy right. In Divination, Arcanum VII may briefly be read as Victory. Arcanum VII is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. Upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. He wears a crown from which rises three pentagrams, or golden stars with five points. The square car symbolizes the material world vanquished by the work of the will. The four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. They also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. Upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. The sacred serpent at the conqueror’s brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. The three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. A T-square and two try-squares are traced upon the cuirass. The T-square, or Tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. The cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. This scepter is surmounted by a square, a circle, and a triangle. The square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. Two sphinxes, one white and the other black, are harnessed to the car. A sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. The white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression.

Number —Numerically, 7, as composed of the numbers 3 and 4, expresses action and completion. It is the number of perfect form on the physical plane. It is thus the septenary, which is the complete and perfect three-dimensional gamut; even as 9 is the complete and perfect four-dimensional gamut. A scale of 7 is better, therefore, to indicate physical tones and electromagnetic vibrations; but a scale of 9 is more convenient to indicate astral tones and thought-vibrations. Thus in three-dimensional existence where perfection of form exists it will be found that the number 7 expresses it as 3 and 4. The 3 are active principles. The 4 are reactions, or forms. In human life 7, as composed of 3 and 4, express the concrete 4 dominated by action, or 3; the realization of physical perfection through active effort. As composed of 5 and 2, it indicates man in full possession of the law of polarity, realizing the potency of sex force. As composed of twice 3 plus 1, it signifies body, soul and spirit united to body, soul and spirit, guided by intelligence and under control of will; thus representing the perfect nuptial union. It is dominion of intelligence over all actions, hence complete Victory over all Temptations. Astrology —Astrologically, Sagittarius is pictured as the starry Centaur, with bow full drawn, indicating its combative qualities and its locomotion. Sagittarius is a dual sign, adapting itself to both scepter and sword. It is natural ruler of philosophy and travel; its chief mental characteristics being obedience to ruling authority, discipline, prompt decision, self-control and the power to command others. The conservative attributes are well represented by the cuirass; and the other qualities are all symbolized in detail by the various pictured emblems of Arcanum VII. Human Function —It has been explained that the planet Jupiter corresponds to the electromagnetic body. This body is nourished by the electromagnetic energy liberated from protein molecules, as explained in Chapter 9 of Course 5, Esoteric Psychology. The electromagnetic energy of the nervous system enables it both to broadcast and receive short-wave radiations. As an aid to tuning in on the desired wave-length incense has been found helpful. Through stimulating the sense of smell in the proper way the mind is directed to a certain state of consciousness, which raises or lowers the individual’s vibrations, tuning him in on the grade of energy it is desired to contact. Thus does the sense of smell correspond to Arcanum VII.

Alchemy —The various ores from which the metals to be used in the process of transmutation are obtained are not of equal richness, and are not of equal suitability as furnishing the required metals. And when the metals are extracted from these ores, or are otherwise obtained, they are not of equal purity, or of equal value. Thus it is that every ingredient used in the process should be assayed to determine its refinement, to determine its value, and to determine how best it may be treated to purify it to the extent required if it is to be used in the alchemical work. In spiritual alchemy, for instance, each experience needs to be appraised as to its possibilities of providing spiritual values, and to determine exactly what attitude will recover the highest percentage of these spiritual values. In mental alchemy, a still different appraisal is made to determine the value in terms of harmony, and the treatment necessary to gain these values in highest measure. Such determinations are secured through assaying, which corresponds to Arcanum VII. Bible —Joseph, sold into Egypt, representing the soul born into matter and fettered by carnal desires, represents Arcanum VII. But Joseph overcame all obstacles and rose to great power, as indicated by the sword. And in addition to having at his command the material forces thus indicated, he also became an interpreter of the Divine will, as symbolized by the scepter. He was tempted by Potiphar’s wife, Arcanum VI, but he Triumphed (Arcanum VII) over the temptation, even though it meant certain affliction. The dream of Pharoah which he interpreted, of the 7 fat kine and the 7 lean kine, and the 7 good ears and the 7 bad ears, related to periods of good and evil, such as the white sphinx and the black sphinx of Arcanum VII signify. The result of his triumph through periods of good and periods of evil, and of his not yielding to temptation, is set forth in Gen. 41:41, and is symbolical of what may be expected by others who triumph over temptation; for they also shall be made rulers over the physical plane, which is the land of Egypt. “And Pharaoh said unto Joseph: See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck: and made him to ride in the second CHARIOT which he had: and they cried before him: Bow the knee: and he made him ruler over all the land of Egypt.” Masonry —The Royal Arch degree of Masonry is based upon Arcanum VII. The chariot, like the tabernacle, is an oblong square; but instead of being divided into four veils the canopy is supported by four columns.

The captivity in Babylon is denoted by the square-formed chariot; and the release from bondage by the scepter. The return journey to Jerusalem is denoted by the two sphinxes hitched to the wheeled car. The arcanum also symbolizes the vault into which the candidate is lowered; where he finds the Ark of the Covenant containing the four emblems which are the suits of the tarot cards. Of these the scepter represents the rod of Aaron; the sword is the symbol of the tablets of the law, the gomer is represented by the cuirass, and the sacred serpent indicates the manna, or intellectual food. The three jewels, or trying squares of the three ancient Masters, are to be seen on the cuirass, and the wonderful scroll, which is the key to the ineffable characters of the degree, is present as the starry canopy overhead. The long lost Master Mason’s Word, which is recovered in the Royal Arch, is fully exemplified by the four symbols mentioned, and is written in three languages as indicated by the golden stars. All of which, plainly stated, signifies harmonious union of positive and negative forces, such as the Masonic trowel suggests, on all three planes of existence. Magic —In magic, Arcanum VII represents the power of projection, of sending the astral form to a distance; and the power of attraction, of compelling the astral of another to appear and obey whatever commands may be given. And it is also of the same symbolical import as the Seal of Solomon, the two interlaced equilateral trines. Next to the pentagram, Solomon’s Seal is the most important magical diagram; for it represents the macrocosm and its laws, thus indicating its user to be familiar with nature, and to be endowed with intelligence. Initiation —In the soul’s pilgrimage, Arcanum VII indicates physical initiation completed. It shows proficiency in both science and magic. The temptations of the material world have been surmounted and the neophyte has gained complete mastery of self. The body is under the control of a disciplined will, and whatever knowledge concerning spiritual things is obtainable in the external world has been gained. The scepter and the sword balance each other, positive and negative, indicating that the neophyte has a partner whose physical temperament, mental polarity, and spiritual aspirations are in complete harmony with his own. And as shown by the Tau and squares on the cuirass, they both implicitly obey the divine laws governing physical union, having mastered which they become candidates for regenerate union as signified by Arcanum XIV, and later for true soul-union represented by Arcanum XXI. Neither 7 nor 14 are decaves of 3, the number of union; but 7, composed of 3 and 4, expresses union and its issue, which is perfection of form. And the multiples of 7, though not decaves of 7, relate to some octave of the perfect form.

Occult Science —Spiritual astrology reveals the facts which the wisest men of all time have learned regarding the nature of the soul, its destiny, and how it may best make progress. Such facts have been recorded still more specifically in the pictured constellations. These pictured constellations thus form a positive key to the sacred books of the world, and give detailed instructions on how the soul may best proceed to scale the spiritual heights. The Sevens —The sign Sagittarius is general significator of philosophy, long journeys, publishing, teaching and out-of-doors sports; therefore the Sevens, corresponding numerically to Sagittarius, in their more common divinatory significance must relate to these things as applied to the department of life indicated by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the seventh decanate of each zodiacal triplicity, starting with the movable signs. The divinatory significance of the Seven of Scepters is success in teaching or publishing; its inner interpretation is DEVOTION. The divinatory significance of the Seven of Cups is a successful change of home; its inner interpretation is VERITY. The divinatory significance of the Seven of Coins is money earned through a journey; its inner interpretation is INTUITION. The divinatory significance of the Seven of Swords is danger through travel or sport; its inner interpretation is ACHIEVEMENT. The Balance—Arcanum VIII —Letter: Egyptian, Helitha; Hebrew, Cheth; English, H-CH; Number, 8. Astrologically, the zodiacal sign Capricorn. Color, the darker shades of blue. Tone, low G. Occult science, horary astrology. Human function, the sense of hearing. Natural remedy, such herbs as henbane, nightshade and black poppy. Mineral, the talismanic gem sardonyx, and ash-colored or black minerals such as coal. H—8 expresses in the spiritual world, absolute justice. In the intellectual world, attraction and repulsion. In the physical world, relative justice, fallible and limited, which comes from man. Remember, then, son of earth, that to be victorious over thyself and dominate obstacles is but a part of the human task. To accomplish it entirely thou must establish equilibrium between the forces that thou hast brought into play. All action produces

reaction. The will should foresee the shock of opposite forces in order to temper or annul them. If the Balance should appear in the prophetic signs of thy horoscope, it signifies that the future is balanced between good and evil, and warns that an unbalanced mind is like an abortive sun. In Divination, Arcanum VIII may be read as Justice or Equilibrium. Arcanum VIII is figured by a woman, blindfolded and seated upon a throne. She wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. This is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. Justice, emanating from God, as symbolized by the overshadowing protection, is the equilibrium between right and duty. Justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform of three steps to represent her action in all three worlds. At her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. Above is a winged turtle, symbol of the repentance which may bring forgiveness. At the back is a divine messenger, signifying that the justice of God will be the final judge of the justice of men. The sword is here a sign of protection to the good and a menace to the wicked. The eyes of Justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. Number —Numerically, 8 expresses complete balance and equilibrium, hence stagnation and death. As composed of two fours it indicates two realizations of an opposite nature, and is thus the antithesis of progress. In nature it signifies the polarization of the forces that bind together, or that produce motion; hence dissolution of matter and inactivity of energy. It is the number of annihilation, unconsciousness and mortality. Astrology —Perfect equilibrium of forces produces crystallization. A solid is the result of an equilibrium established between at least eight forces. First, two forces converge. And about this point of equilibrium two forces meet from above and below, two from right and left, and two from behind and in front; eight forces in all, well represented by a cube with its six faces and a center. Verily, matter is nothing but spirit in a state of equilibrium. The most earthy sign of the zodiac, the sign which the sun enters when life’s forces are lowest and the waters and vapors of earth crystallize into ice and snow, is Capricorn. Capricorn well expresses that equilibrium which results in crystallization, and thus corresponds to Arcanum VIII.

Human Function —Capricorn is receptive, and is also a reflective zodiacal sign which pertains to earthly endeavor. These qualities which express as receiving and not giving, of utilizing all to its own advantage, are well typified by the sense of hearing. It is often quoted that where speech is silver silence is gold; and Arcanum VIII pictures this stable attitude of listening. Alchemy —In all branches of alchemy different ingredients are brought together. And it is of utmost importance that they shall be present in just the right amounts. In order that they shall form the proper fluxes for each other, and in order that some essentials shall not be too small in quantity, the ingredients are weighed. If there is not sufficient of some substance, as indicated by such weighing, it must be sought out and added to the mixture. Both the weighing and the seeking of ingredients thus found lacking, correspond to Arcanum VIII. Bible —The descent of the spirit into matter, and the result of the equilibrium so established is set forth in Gen. 3:19: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken, and unto dust shalt thou return.” Surely the wages of sin is death; but the only real death is the polarization of the spiritual forces by the animal propensities as indicated in Rev. 3:16: “So, then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” Still more explicit, as indicating the reaction upon those who once see the truth and later turn to evil ways, turning back from a higher vibratory level to selfish motives, is the account of Lot’s wife, Gen. 19:26: “But his wife looked back from behind him, and she became a pillar of salt.” Masonry —The Royal Master degree is founded upon Arcanum VIII. As a Just reward for the most skillful and faithful Masons in building the Temple, it was decided to impart to them the Omnific Word as soon as the Temple was completed. “And behold I come quickly: and my reward is with me, to give every man according as his work shall be,” etc. It also represents the judgment which ultimately was passed upon the assassins of Hiram Abiff, and the state of disintegration in which the body of Hiram was found.

Magic —Nothing is more sure than that in magic any thought or desire projected to another will in time return to influence the sender. The magical forces of the soul traverse the spaces almost instantly and fasten upon the object of its ceremony, and may act with terrible force. But if such a force launched toward another has not the power to penetrate his aura it at once reacts upon the sender and affects the other not at all. In repelling any evil influence there should be no thought either of vengeance or of mercy, but instead an attitude of unbending justice. Efforts at retaliation attract fearful dangers. To launch a destructive thought is to attract denizens who are destructive by nature, and who may linger long afterwards. Initiation —In the soul’s pilgrimage a time comes when the individual accepts some definite work to perform for the benefit of humanity. In carrying out this spiritual work, his body must have sustenance. Thus he can not entirely ignore the physical, nor can he devote his energies exclusively to financial ends. He also has certain obligations to his family which he should not ignore. Too much energy spent in gaining wealth and caring for the physical body prevents the accomplishment of the spiritual work; and upon his faithfulness to it depends his further progress. Thus he must learn to “Render, therefore, unto Caesar the things that are Caesar’s, and unto God the things that are God’s.” Occult Science —Horary astrology depends upon the relation between the mental factors and the positions of the heavenly bodies. A question receives additional stimulation when the factors corresponding to it in the sky reach such a situation as to represent the facts concerning it. This equilibrium between the mind of man and the astrological influences at the time he is stimulated to ask a question, permits the astrologer to give a correct answer to the question. The Eights —The sign Capricorn is general significator of station, honor, business, and government affairs; therefore the Eights, corresponding numerically to Capricorn, in their more common divinatory significance must relate to these things as applied to the department of life indicated by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the eighth decanate of each zodiacal triplicity, starting with the movable signs.

The divinatory significance of the Eight of Scepters is a political appointment; its inner interpretation is EXPLORATION. The divinatory significance of the Eight of Cups is extravagance; its inner interpretation is SELF-SACRIFICE. The divinatory significance of the Eight of Coins is a costly law suit; its inner interpretation is FIDELITY. The divinatory significance of the Eight of Swords is loss of honor, or business failure; its inner interpretation is EXPERIENCE. The Magic Seven Spread —Ten completes a cycle, but seven completes a form. Common divination is concerned with external life, hence with form, the problems of which are readily solved by the application of the Seal of Seven, or Solomon’s Seal, as it is commonly called. This Seal is an astrological chart in abstract; for the sum of the angles of the two triangles equals 360 degrees, measuring exactly, but in a more concrete form, the number of degrees in a circle. The six external points of the star, together with the point in the center, express the planetary septenary in terms of Jod-He-Vau-He, both above and below, the final He, or product, being common to both and occupying the center of the star. To use this magical figure as a tarot spread, first, as usual, clearly formulate the information sought and keep it constantly in mind while shuffling and cutting the cards. Then deal them face downward, one by one, on the points of an imaginary six-point star, in the order shown in the diagram on page 100, the seventh card taking the center. Turn the cards over one at a time, and read as turned. The first card dealt, the upper Jod, signifies the past of the matter inquired about. It is the Cause of the present condition. The second card dealt, the upper He, represents the present of the thing inquired about. It is the effect of past causes already indicated. The third card dealt, the upper Vau, signifies the past and present united. It represents the immediate future of the matter. The fourth card dealt, the lower Jod, represents the power of the individual to control the matter. It is also the influence of those favorable to it to control the matter through initiative and effort. The fifth card dealt, the lower He, designates the part that fate and environment will play in the matter.

The sixth card dealt, the lower Vau, shows the combination of fate and individuals in the future taking the form of opposition to the venture. The seventh card dealt, the final He, corresponding to the seventh seal of the Apocalypse, reveals all the factors of past and future after they have undergone gestation and given birth to the final issue. It, therefore, represents the result of the thing asked about. At the front of this booklet both Hebrew characters and planetary symbols are added to the figure to assist those studiously inclined to discern the astral and kabalistical meaning of the seal, and the method used in divination. These additional characters need not be considered by those interested in divination only. The question asked may embrace any phase or activity of life, and thus the application of this method in divination is universal.

Influence of Changing a Name

Spread of the Kabala

Chapter 7 Influence of Changing the Name HE USE of the name as a divinatory instrument is the use to which it is put in the various systems of numerology. And because divination may be approached from so many angles and yet give good results it does not follow that any of the different systems of numerology in use are valueless. The method we have found to give the best results is set forth in the next chapter. But the use of the name as a vibratory influence that affects the individual wearing it in a particular way is not related to divination. Nor can there be more than one interpretation which is correct, of the vibratory force exerted by a particular name as affecting a given individual. The vibration of a name, or of a number, is a positive thought-force of a definite quality; as much so as that light-vibrations of a certain frequency give rise to the color blue. You can not correctly call blue red, yellow, green or some other color. Such is the difference between the system I am now explaining and numerology. A name has a definite thought-vibration quality which is radiated to the individual by everyone who thinks of him by that name. If different people think of him by different names, they thus bombard him with different types of thought-vibration. But because an individual usually thinks of himself by the name he customarily uses as his signature, and because the thought-vibrations of the person wearing the name probably have more influence upon him than the combined thought-vibration of all others who think about him, the way an individual signs his name becomes very important as a vibratory influence in his life. If such a signature were something unalterable this would be an interesting but not very useful fact. But as a matter of observation, it is quite common for people in all walks of life to use a different signature at different periods in the life: using an initial instead of a given name, dropping the use of a middle name or initial, or even changing the spelling of the name. A woman when she marries, and therefore coincident with a marked change in her fortune, commonly changes her name. Others, also, who change the spelling of their name, or alter the signature, are discerned to change in fortune coincidentally. A change in name is nearly always accompanied by a change in the life.

Writers quite commonly use a pen name, and actors, more frequently than not, use a stage or screen name. And these names by which they are known to the public not only influences them according to the key of the name, but also from a divinatory standpoint often markedly differentiates their public life from the private life in which they are known by another name. The practical application of the knowledge of thought-vibrations, character-vibrations and astrological-vibrations is in selecting those invisible influences which assist to bring into the life the things which are desired, and which prevent attracting events and conditions which are undesirable. The Positive, Scientific Method —Yet one can not know, by a positive method, what types of astral vibrations will prove beneficial and what types detrimental, and in what way this benefit or detriment will manifest, without a map of the astral body, such as is furnished by the astrological birth-chart. But with the astrological birth-chart at hand, it can at once be seen just what the effect will be upon the life of stimulating into unusual activity any particular section of the astral body, or any particular center of energy in the astral body. Even the connecting aerials, or aspects, between such centers of energy are there clearly shown, so that the effect upon other departments of life through secondary influences can also be determined in advance. A scrutiny of an astrological birth-chart will reveal to anyone who has even a slight acquaintance with astrology just what zone of the astral body, or what thought structure, it is advisable to give added force. If the individual wishes to attract favorable conditions in some special line, a glance at the birthchart will reveal what influence there shown most pronouncedly is beneficial to it. Then by stimulating this influence, by using a name having the same key-tone, and by having things in the environment which radiate the same key-tone, the activities of this favorable influence can be built up in a manner that will markedly attract the condition desired into the life. The changing of the name, it will thus be seen, if the change causes the name to vibrate to a different key, adds the thought- energy of all those who think of this name in connection with the individual, to some different section or center in the astral body, and this causes a change in the fortune commensurate to the transfer of energy thus effected. Unless the individual wishes especially to stimulate some one thing in his life in a favorable manner, the best plan in selecting a name or the objects and people of the environment, is first to find what influences in the birth-chart are more fortunate. This can be determined in a general way by inspecting the house positions and aspects of the planets. But by calculating the harmodynes and discordynes of the chart the relative harmony and discord of each planet and sign can be precisely determined.

It may be desirable to give the added intensity to a section of the astral body not occupied by a planet because the department of life it rules may be deemed more important. When this is the case, the favor or disfavor that may be expected from such stimulation is determined by the harmony of the planet ruling the sign governing the zone thus selected. The common thought-cells of the astral body are mapped by the signs, and the dynamic thought-cells by the planets. The power and harmony or discord of an unoccupied sign is one-half that of the planet ruling the sign. In seeking the influence that will conduce most to the general good fortune the best planet and the best sign in the chart should be located. Then, if possible, the name should be spelled, abbreviated, or otherwise altered, so as to have the same key as the best planet or best zodiacal sign. If a sign is occupied by a planet, or planets, accentuating the sign also accentuates the planet, or planets, in the sign. As a planet has twice as much influence as the unoccupied sign it rules, the harmony or discord of a planet, or planets, in a sign may be more important than the harmony or discord of the planet ruling the sign elsewhere located. Thus in selecting the best zodiacal sign, the harmony or discord of any planet, or planets, in it must be given due consideration. Usually without much alteration a name may be given such spelling or abbreviation as to cause it to vibrate to the key which has been selected as most desirable. A long name, however, can not vibrate to Key 1, and thus accentuate the influence of Mercury in the astral body; for to get this key the number of the name must be either 1 or 100. A name vibrating either to the number 99 or the number 198 gives key 18; but to get key 19 the number of the name must be either 19, which is low, or not less than 199, which is quite high for the ordinary run of names. Yet when it is desired to get a special type of vibratory key in the name—for there is no number above 21 which gives key 21 until 399 is reached, and thus it is impractical to accentuate the Sun thought-cells in the astral body through using key 21—often almost the same result may be had by accentuating the sign the Sun occupies in the birth-chart. Thus if the Sun were the only planet in Virgo, the number 101—1 plus 0 plus 1 gives 2 (Virgo)—would accentuate key 2, and because the Sun thought-cells are in Virgo, it would be the influence chiefly accentuated. Of course, Mercury, as the ruler of Virgo, would be somewhat stimulated, wherever located; but the most pronounced influence would be the energy thus added to the Sun structure. To illustrate by a personal example: When the author was selected to write the various lessons and other publications issued by The Brotherhood of Light, he felt it advisable to use a distinct name for these publications that would indicate that whatever appeared under this name had the sanction of The Brotherhood of Light, and was, therefore, in this respect authoritative. In addition to his occult interests he is also a naturalist, writing and lecturing on natural history subjects. He also has, as does everyone, a private life. And while it is unlikely that any of his private opinions would differ from those of The Brotherhood

of Light, he did not wish to carry the responsibility of having any chance utterance he might make in an unguarded moment quoted as a Brotherhood of Light doctrine. So he decided he would select a pen name, that whatever appeared under that name should have the weight and careful thought of a Brotherhood of Light teaching; and that he would retain the name Elbert Benjamine for business purposes and for such writings as he did on other than occult subjects. Now as he had entered into an agreement with The Brotherhood of Light to write a series of courses of lessons, each of the 21 occult sciences to be treated in a separate course, and ultimately to be published as a separate book, he felt that the chief requisite of the name should be to stimulate the tendency and ability to study and write about occult subjects. The announcement of the titles of these 21 courses to be written was made in the Declaration of Principles published early in May, 1915. In his birth-chart the author has the sign Aquarius on the cusp of the third house, the house of writing. Its ruler, Uranus, is the most elevated planet in the chart. The aspects it receives are not all beneficial; but some of them are strongly harmonious, and those that are not, tend to attract just such discords as any person must attract who ventures to write and publish ideas that are as yet unaccepted by the vast majority of the race. So to give an impetus both to writing and to the acquisition of occult knowledge (for Uranus as ruler of Aquarius governs occultism) he decided that the chief thing to add energy to was the zone of his astral body ruled by Aquarius. The name, therefore, must vibrate to key 9. Because the ability to gain information from the inner planes is chiefly ruled by the planet Neptune, and because it is the best planet in his birth-chart, it was thought advisable also to accentuate key 11. This could be done, although only in a minor degree, by using the initial C. There were other considerations also of a symbolic nature. Zain (or Z) is the seventh letter of the Egyptian alphabet, and not only means victory, but corresponds to the sign Sagittarius, which is the natural ruler of the house of religion. And the writing and work to be accomplished was of a religious character; the re-establishment of The Religion of The Stars. Z also is a very peculiar letter, representing two 7’s, one above and one below. Also 7 is an open trine, indicating giving out rather than receiving; and it was the author’s purpose in issuing The Brotherhood of Light lessons to give as wide dissemination, both to material facts and to spiritual doctrines, as possible. Furthermore, the author is a double Sagittarian; that is, he has Sagittarius both for a rising sign and for a Sun sign. So that not only were the vibratory ends sought gained by the use of C. C. Zain as a pen name—C-11, C-11, Z-7, A-1, I-10, N-14: 11 plus 11 plus 7 plus 1 plus 10 plus 14 gives 54; 5 plus 4 gives key 9 adding energy to the section of the astral body ruled by Aquarius—but it is an accurate translation of the strongest influences in his birth-chart into letters combined in a name. Whoever, therefore can read this name aright, can know the source from which these writings

come, the motives prompting their expression, the method by which the information they contain was gained, and much about the inner life of the author. The name in full, given as a tarot chart is—IX—XI—XI—VII—I—X—XIV—VI. This may be read as Wisdom (9), and early Spiritual Power (11), followed by Psychic Strength (11), leading to Victory (7) over obstacles. Will and Intelligence (1), after a time dictate a Change of Fortune (10) and this brings Regeneration (14) and still other Trials (6). Changing a Name —At first thought it may seem that using a name in business other than that conferred at birth is exceptional other than in a few professions. But a little reflection will indicate that most people in business abbreviate, or otherwise alter the name, in using it as a signature. And because people become familiar with this signature, it becomes more strongly associated in their minds with the person using it than any other name. The person signing himself in a given way, because he writes his name thus, and both makes and sees the signature, comes to think of himself according to the signature as written. And the name by which an individual thinks of himself, because his own thoughts are more powerful to influence his life than the thoughts of others, is commonly the most important name of all. Therefore, because the business signature determines the thought-vibrations sent him by those who see this signature, and the thought-vibrations which he generates when he thinks of himself by name, it should be selected with an end in view of stimulating some department of life as desired, in a favorable manner. This is done by selecting for a business signature a name the vibratory key of which corresponds to the sign or planet in the birth-chart most favorable to the department of life it is wished to strengthen. The Sage—Arcanum IX —Letter: Egyptian, Thela; Hebrew, Teth; English, Th. Number, 9. Astrologically, the zodiacal sign Aquarius. Color, the lighter shades of blue. Tone, high G. Occult science, mental alchemy. Human function, clairaudience. Natural remedy, such herbs as myrrh, frankincense and spikenard. Mineral, the talismanic gem, sky-blue sapphire, and such stones as obsidian and black pearl. Th—9, expresses in the spiritual world, absolute wisdom. In the intellectual world, prudence, director of the will. In the physical world, circumspection, guide of actions.

Remember, then, son of earth, prudence is the armor of the wise. Circumspection enables one to avoid snares and abysses and to foresee treason. Take it for thy guide in all thy actions, even in the least. Nothing is indifferent here below. A pebble can overturn the chariot of the master of the world. If Arcanum IX should appear in the prophetic signs of thy horoscope, keep in mind that speech is silver and silence is gold. In Divination, Arcanum IX may briefly be read as Wisdom or Prudence. Arcanum IX is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. This sage personifies experience gained in the journey of life. The cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. That this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. The lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cloak of external appearances. The staff, which in form is the sixth letter of the Egyptian and Hebrew alphabets, indicates that man progresses through struggle, alternately overcoming obstacles and being vanquished by them, and that when finally he realizes he only develops his abilities through recurrent efforts to triumph over difficulties, this knowledge becomes his staff of prudence supporting him in all his endeavors. Number —Nine is the Deific number, the highest digit, which possesses the unique property that it may be multiplied by any number and the digits so obtained when added together always resolve into 9. On the inner-plane, where thought-vibrations and astral-vibrations of all kinds become effective, 9 is the perfect scale, even as 7 is the perfect scale of physical form. Such vibratory rates, consequently, are measured by decaves instead of by octaves. As the multiples of 9 resolve, when their digits are added, into 9, it is the symbol of manifested Deity whose different manifestations may all be reduced to the one primal source. It is the figure unlocking the cycles of the ancients, and as composed of 3 times 3 indicates action on all three planes. As composed of 4 plus 5 it represents man realizing all earth can teach, and thus is the number of wisdom. As consisting of 7 and 2 it adds polarity, intuition and wisdom, to the union of man and woman, giving knowledge of good and evil, or wisdom gained through union. As 8 and 1 it is death, mortality and stagnation overcome by will and intelligence; hence new action, life, immortality.

Astrology —The zodiacal sign of the Sun, Leo, is represented by the symbol of a serpent. This serpent, natural ruler of the fifth house of a birth-chart, and thus of pleasures and love-affairs, is the symbol of desire. And while the Man of the zodiac, Aquarius, is represented commonly by the two wavy lines representing water from the urn, these wavy lines were also depicted in ancient times as two serpents, or two desires, one traveling in either direction. Desires thus kept in equilibrium through knowledge gained in experience with good and evil are true wisdom. Hence the serpent is sometimes referred to as the tempter and sometimes as the essence of wisdom. Math. 10:16; “Be ye therefore wise as serpents and harmless as doves.” This is a clear statement of the import of Arcanum IX. The love nature is signified by doves, which are sacred to Venus; and the power of Aquarius to properly direct the love nature is indicated by the reference to wisdom. Aquarius astrologically represents the highest form of intelligence, expressing progressively in scientific and occult interests, such as are depicted in the arcanum of the Sage. Human Function —The highest wisdom, such as symbolized by the Sage, comes both from within and from without. Experience with good and evil is garnered in the external world and stored together with the experiences garnered in the interior realms. The two sources of knowledge are thus symbolized by the two wavy lines, anciently also depicted as two serpents. The Sage thus not only has listened to the teachers in the external world, but he has also been guided by those speaking from the inner plane; and to hear them he has developed the faculty of clairaudience, which thus corresponds to Arcanum IX. Alchemy —In alchemical processes of any kind, danger is sure to be present if the conditions are forced. Transmutations, for instance, can not be made to take place instantly. They require time. To try to alter a condition too quickly is apt to result in an explosion. Whatever energies are present must be taken care of through gradually diverting them into those channels which will promote the object sought. More failure in alchemical work results from undue haste and impatience for results than from any other cause. The prudence which alone enables the alchemist to be successful in his endeavors is depicted by Arcanum IX.

Bible —In the Bible we find that the tempting serpent of desire denied the word of God that man would die when he should eat of the forbidden fruit. “For God doth know that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil.” (Gen. 3:4). But it is true that when spirit descended into matter it died to its celestial nature and was no longer pure and innocent. Yet through yielding to Temptation (Arcanum VI) and entering into material incarnation, the words of the serpent also were verified: Gen. 3:7; “And the eyes of them both were opened, and they knew that they were naked, and they sewed fig leaves together, and made themselves aprons.” That is, after partaking of the Tree of Good and Evil they gained knowledge and immediately put forth an effort to overcome matter and Triumph over circumstances, as indicated by Arcanum VII. After the Judgment (Arcanum VIII) of the transgression—8 expressing crystallization—we learn: “Unto Adam, also, and to his wife, did the Lord God make coats of skins and clothed them.” In other words, they had spiritual bodies while living in the realm of spirit, but upon descending to the material plane they were clothed with physical bodies. The result of incarnation through the various lower life-forms is symbolized by coats of skins, verifying the wisdom of the serpent, and in the final result being depicted by Arcanum IX. Gen. 3:22; “And the Lord God said, behold, the man is become as one of us, to know good and evil.” Still another reference to Arcanum IX is Solomon’s choice of Wisdom instead of worldly goods. Masonry —The Select Master degree of Masonry is founded upon Arcanum IX. It signifies the ninth arch of the secret vault of Solomon’s Temple, where are stored exact copies of all that is contained in the sanctum sanctorum above. It is what might be called the lowest degree of adeptship on the physical plane, being the Intellectual degree in which man has recognized the correspondence between the heaven above and his soul. Arcanum IX corresponds also to the three triangular tables arranged in a row with a triangular plate of gold in the center of each and a lighted candle at each corner. It corresponds likewise to the three times three of the ritual. Magic —In Magic, Arcanum IX corresponds to the various magical methods of obtaining information about occult subjects.

In such endeavors there are two chief methods which are followed. One is to leave the physical body and travel in the astral form. Through this process it is possible to visit the homes of the dead, to sit at the feet of the wise in the Halls of Learning on the astral plane, and to gather information through personal contact and observation, while the physical body slumbers on earth. The other method, which is beset with far fewer dangers, is to tune in on the plane from which it is thus desired to gain information. In this tuning in process the proper astrological conditions are usually observed, and often it is assisted by an appropriate ceremony. Initiation —In the soul’s pilgrimage, Arcanum IX indicates the attainment of cosmic consciousness. Upon arriving at this state of his upward ascent the neophyte is able to discern the proper relations of the various entities in the universe, both to himself, and to each other. This is not merely an intellectual conception, but is borne home to him also through tuning in on the universal organism. He recognizes that each soul is being trained to perform a work which the expansion of the cosmic organization makes needful. As a result of this higher state of consciousness he comes to recognize quite clearly the nature of his own function in universal work, and thus sets about his task with the knowledge that he is a valuable factor in the scheme of things, with a certain and definite mission to perform. And upon his faithfulness in performing what he comes to recognize as his present task in contributing to cosmic welfare, depends his future opportunities for progression. Quite important in arriving at this higher state of consciousness, wherein he perceives his cosmic work, is the development of his affectional relations. That is, the power to tune in on either higher or lower states is chiefly regulated by the emotions. Passion and gross expression, therefore, must be supplanted by more exalted expressions of love. That which is gross and degrading tends to tune the mind in on lower states. But acts which engender strong emotions of tenderness, and kindly feelings that are so expansive as to embrace all, and which uplift the energies in intense desire for noble work, are the most effective agents known to tune the individual in on higher realms and to develop cosmic consciousness. Cosmic elementals—sylphs, salamanders, undines and gnomes—as well as magnetic elementals such as fauns, elves, nymphs and fairies, have relation to man; but they are not dependent upon him for intellectual and spiritual force, as are the so-called degrees of life. Yet his thoughts and desires do arouse them into activity, and may enlist them in the performance of such work as is within their special province. His proper relation to all such life-forms, and the work he should do aiding cosmic progression, are revealed to him when he attains cosmic consciousness.

Occult Science ——Mental alchemy treats of the mental factors and how they may be made most effective to attract into the life just the conditions required. The process consists largely in transmuting discord into harmony and in providing the proper flux to annul undesirable conditions. Under Arcanum V we found that four signs express the absolute and are in turn explained by a fifth. And now, rather paradoxically, we find that 9 symbolizes the absolute in expression. But if we use the lamp of the Sage to look beneath the surface of this apparent contradiction, we find that 5, or intelligent man must have a medium through which to express; a place in which to move and work, as signified by the square mantle of the Sage. This universal medium, of course, is symbolized by the number 4. Thus Arcanum IX sheds much light upon how mantrams, suggestions and the processes of mental-alchemy bring about their results. For those with a penchant for symbolism to add further light upon their researches, this whole subject will be given clarity through a study of the diagram, page 19 of chapter 1. The square marked 1 should be colored yellow; 3 should be colored green; 5 should be colored purple; 7 should be colored red, and 9 should be colored violet. These are the five odd, or active, numbers. The colors yellow and red signify power (love) and motion (life). However, activity must take place in a medium, which is represented by the four squares marked with even numbers, which should be colored the other primary, blue. Then the squares 5 and 3 represent the reaction of yellow and red on blue, and as stated are purple and green. And the central square, representing the highest vibration, the evolution of all below, should be colored violet. Finally, the border around the whole figure, the solar combination of power and activity, should be colored orange. The Nines —The sign Aquarius is general significator of friends, associates, hopes and wishes; therefore the nines in their more common divinatory significance must relate to one of these things, according to the particular department of life signified by the suit. But in their higher application they reveal the influence of, and can be interpreted by, the ninth decanate of each zodiacal triplicity, starting the count from the movable signs. The divinatory significance of the Nine of Scepters is a wise and profitable friendship; its inner interpretation is ILLUMINATION. The divinatory significance of the Nine of Cups is that the hopes will be realized; it is the WISH-CARD; its inner interpretation is VICISSITUDES.

The divinatory significance of the Nine of Coins is money spent on associates; its inner interpretation is REASON. The divinatory significance of the Nine of Swords is a quarrel resulting in enmity; its inner interpretation is RENUNCIATION. The Wheel—Arcanum X —Letter: Egyptian, Ioothi; Hebrew, Jod; English, I—J—Y. Number, 10. Astrologically, the planet Uranus. Color, dazzling white, like snow in the sunshine. Tone, the astral chimes. Occult science, natal astrology. Human function, intuition. Natural remedy, electricity and mesmerism. Mineral, uranium. I—10, expresses in the spiritual world, the active principle which vivifies all being. In the intellectual world, the governing authority. In the physical world, good and evil fortune. Remember, then, son of earth, that for power thou must will, that is, will strongly; thou must dare, and to dare with success thou shouldst know how to be silent until the moment of action. If the Wheel should appear in the prophetic signs of thy horoscope, know that to possess the Key of Power you must learn to will persistently only for what is good and true. And in order to maintain thyself upon the heights of life, shouldst thou reach them, thou must have learned how to sound with a look, and without dizziness, the vastest depths. In Divination, Arcanum X may be read as Change of Fortune. Arcanum X is figured by a wheel of eight spokes suspended by its axis upon a dual column. At the right Hernanubis, genius of good, strives to mount to the summit of the circumference. At the left, Typhon, genius of evil, is precipitated. On a circular platform in equilibrium on the Wheel, is poised a sphinx, holding in its claws a javelin. At the foot of the dual column two serpents raise their heads. This is the wheel of destiny. The circular platform upon which the sphinx stands represents the zodiac; and the sphinx, as a composite of the four constellations marking the zodiacal quadrants—Eagle, Lion, Man and Bull—signifies the passage of time. It holds a javelin in its claws to indicate that time is always fructifying events and ever ready to strike to right or left as the wheel turns under its impulsion, raising the humble and lowering the proud. The eight spokes of the wheel, eight being the number of justice, symbolize that time and opportunity, in the course of divine providence, are justly meted out to all. The dual column supporting the wheel indicates that all nature is polarized into positive and negative. The serpents signify that the law of all action is that of sex.

Number —The number 10 represents the completed cycle, and therefore the starting point of another. It thus indicates transition to a new phase, or plane, of existence. The absolute having expressed itself through all the various manifestations up to and including 9, which signifies perfection of consciousness in addition to perfection of form, commences a new gamut. 1 is the absolute unmanifest, and 9 is the perfection of its manifestation. In humanity, as composed of two 5s, 10 indicates the whole man to consist of both man and woman, and that their union commences a new and higher phase of existence; that is, that it enables them to contact a higher plane of endeavor. 1 symbolizes will and intelligence, and 10 shows that they are now used by both in a new and higher field of endeavor. Astrology —Uranus is the octave expression of Mercury, even as Arcanum X is the second decave of Arcanum I, ruled by Mercury. The unsexed quality of Uranus is depicted in Arcanum X by the two serpents in equilibrium. Uranus transits one sign of the zodiac in about 7 years, and the whole zodiac, completing the circle through the 12 houses of a horoscope, in about 84 years. That is, it corresponds to perfection of form in each department of life, its complete cycle coinciding with the present natural life of man. More than any other planet it gives sudden changes of fortune, either for good or for evil, and sudden change of the mental viewpoint. Human Function —In natal astrology it is found that those individuals who have Uranus prominent in their birth-charts have the ability to short-cut their reasoning. Instead of the ordinary slow mental process of the objective mind, the processes are carried out by the unconscious mind which has more complete data at its disposal, and which acts almost instantly in drawing conclusions from them. These conclusions thus arrived at then rise into the objective consciousness as intuition. Alchemy —No matter what the plane of alchemical procedure, it is a decided aid to observe the astrological conditions which are operative at the time. The energies of the planets have an influence upon all processes, and it is easier to perform a given type of work when the astrological influences favor it. Of course, alchemical work of many kinds can not await favorable conditions. But the knowledge that astrological influences

are hindering at certain times, both incites to more careful and energetic effort and prevents discouragement when it is observed that small progress is being made. Bible —Arcanum X depicts the Wheel of Ezekiel. Ezek. 1:15; “Now, as I beheld the living creatures, behold, one wheel upon the earth by the living creatures, with his four faces.” These faces were the composite symbols embraced in the sphinx; the Lion, the Eagle, the Man and the Bull. The geni on the wheel of Arcanum X are mentioned thus: Ezek. 1:13; “As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down amid the living creatures: and the fire was bright and out of the fire went lightning.” The change in the fortune of Solomon also has to do with Arcanum X. I Kings, 2:3; “And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.” Masonry —The Super Excellent Master degree of Masonry is based upon Arcanum X. Its ritual depicts the fate of Zedekiah, who did evil in the sight of the Lord, and underwent a sudden and extreme change of fortune. Magic —In magic, Arcanum X represents the orbit of action of the blessing and cursing energy of the human soul. This orbit is elliptical, with a periodic action of its own, sure to react upon the individual; for to cause a condition in another one must create within himself the matrix of that condition. It is quite useless to fight a discordant emotion or a discordant thought sent to one by another. To fight it merely draws the attention to it and thus tunes in on its vibrations and enables them to gain a still greater potency. Thinking about either a harmony or a discord adds energy to it and gives it more force. Whether it be events, the thoughts and emanations of people who think discordantly but without malice, or the actual malicious attempt to injure one by black magic; in all cases anxious attention feeds the undesirable condition. And except to recognize that it has an existence and should be thwarted, the discord and its source should be ignored. And in addition to this judicious indifference, the attention should be given as enthusiastically as possible to something harmonious. A discordant vibration can not live in the same place as a harmonious vibration.

Initiation —As the soul progresses up the spiral ascending way of attainment, it gradually refines its organism to the end of living a richer life. On both planes, however, there is always the impact of environment; and some of the conditions contacted are sure to be discordant. If, therefore, the life-form occupied by the soul becomes sensitive without at the same time developing the power of control there may be actual danger. No matter how sensitive it becomes, so long as the soul has the power to direct the thoughts and attention, no other entity can gain control of the organism or do it injury from the inner plane. But if sensitiveness becomes greater than the power of control, other entities or discordant conditions are able to hold the attention and can cause the individual to suffer. Yet as abilities are developed only through the effort to overcome such obstacles as are shown by progressed afflictions in the birth-chart, at the state of progress here considered, astrological afflictions are viewed as opportunities to develop ability, and astrological harmonies are viewed as opportunities to use the abilities thus developed in assisting universal progression. Occult Science —Natal astrology is the science of discerning the character from a map of the mental factors within the astral body as pictured by the birth-chart; and of determining when certain events will have a tendency to be attracted due to the stimulation of these mental factors by energies from the planets. Here also should be mentioned the doctrine of the Ten Emanations of the Sephiroth. The kabalistical scheme of three pillars is given in most works on the kabala, but someone a hundred or more years ago inserted a blind by placing Hod on the left and Netzach on the right, knowing that real intimates would discern that Netzach is the victory of woman. Yet this error has been copied by kabalistical writers ever since. The correct astrological correspondences of each emanation has not been placed in writing before, but the chart on page 132 of chapter 6 gives the emanations in proper sequence and relations. Above all is the Limitless Light, Ain-Soph-Aur (1). Pluto, is Kether, or Crown, the point of differentiation, where soul-mates separate and where ultimately they must again rejoin. (2) Neptune is Chocmah, or Wisdom. (3) Uranus is Binah, or Intelligence. (4) Jupiter is Chesed, or Mercy. (5) Saturn is Geburah, or Justice. (6) Venus is Tippereth, or Beauty. (7) Mars is Netzach, or Victory. (8) Mercury is Hod, or Splendor. (9) Moon is Yesod, or Foundation. (10) Sun is Malkuth, or Kingdom. And below all is the region of Adonai—Shekinah.

Benefic planets, of course, are on the tree of good, and malefic planets on the tree of evil, while Pluto, Venus, Moon and Sun form the Shekinah, or Tree of Life. The upper story of the diagram is Atziluth, or Emanation; the next lower is Briah, or Creation; below this is Yetzirah, or Formation; and the lowest of all is Assiah, the realm of Action. Of course, the river that waters the garden of Eden and parts into four heads is the planet Venus in the diagram and the four lines radiating from it. Each of the 10 emanations manifests in all four kingdoms, and the 12 triangles of the circumference are the 12 houses of a birth-chart; the 32 lines in the circumference representing the paths of wisdom. The ten emanations operating through the four kingdoms, or suit cards of the tarot, are expressed in verse by Mr. A. E. Waite admirably, thus: Four signs present the Name of every name. Four brilliant beams adorn his Crown of flame. Four rivers from his Wisdom flow. Four proofs from his Intelligence we know. Four benefactions from his Mercy come. Four times four sins avenged his Justice sum. Four rays unclouded make his Beauty known. Four times his Conquest shall in song be shown. Four times he Triumphs on the timeless plane. Foundations four his great white throne maintain. One fourfold Kingdom owns his endless sway. As from his crown there streams a fourfold ray.

The Tens —The planet Uranus is general significator of uncommon pursuits, of sudden changes of fortune, of inventions, discoveries, and of unconventional relations and actions; therefore the tens in their more common divinatory significance must relate, according to their suit, to one of these things. But in their higher application they reveal the influence of, and can be interpreted by, the zodiacal triplicities. The divinatory significance of the Ten of Scepters is an invention or discovery; its inner interpretation is ENTHUSIASM. The divinatory significance of the Ten of Cups is a decidedly unconventional affectional interest; its inner interpretation is EMOTION. The divinatory significance of the Ten of Coins is alternate financial loss and gain; its inner interpretation is ASPIRATION. The divinatory significance of the Ten of Swords is sudden loss of employment; its inner interpretation is PRACTICALITY. Spread of the Kabala —When the influence and outcome of anything is sought, the cards may be dealt on a diagram similar to the one on page 120, one after the other, until 10 cards are laid out according to the sequence there indicated.

The cards of the Tree of Good are on the right, and indicate favorable events. The cards of the Tree of Evil are on the left, and indicate unfavorable events. The four cards in the middle are on the Tree of Life, and represent the outcome. Card 1 signifies the spiritual result, and card 10 the material result. 6 is the result concerning life and love, and 9 the result as affecting the home. The cause of the influence exerted by each card is signified by its kabalistical name. Thus if on 2, Wisdom is the cause; if on 3, Intelligence is behind it; if on 4, Mercy has an influence; if on 5, there is a desire for Justice. 6 indicates love of Beauty, 7 desire for Victory, 8 Splendor and show, 9 home conditions, and 10 physical power as distinct from spiritual aspirations signified by 1.

Reading Names in Detail

Chapter 8 Reading Names in Detail ECAUSE the name John Brown when present in any person’s mind always radiates the same component thought vibrations, and always reverberates to the same vibratory key, it is easy to map the influences of this name in a positive and scientific manner. And by substituting the divinatory significance of each numerical factor, it is possible to give a divinatory reading of the name, as such, without reference to any particular person. But such a divinatory reading is a delineation of the name only, and should not be expected to reveal much concerning the life of any particular John Brown. Quite certain it is that of the thousands and thousands of John Browns throughout the world, their fortunes are markedly varied, and have no such uniformity as would be necessary if all their lives were to be represented by a single set of divinatory symbols. When we have the astrological birth-chart of an individual we possess a positive map of his various important vibratory rates and how they are related to each other. When we have a name and find its key we possess a map of the vibratory qualities of that name. By comparing the two maps we can determine with all the exactitude of positive science how the name will influence the individual. From the astrological birth-chart and the progressed aspects we can plot the invisible influences operative in the life of the individual at any given time, and thus have a positive way of mapping the probable events and the time they will happen, in the individual’s life. But when we do not have the birth-chart of the individual by which to determine his various vibratory rates, we have no positive method of determining how a name will affect him, and we possess no positive method of determining either the events of his life or the time they will happen. But man is not dependent exclusively upon positive methods in the acquisition of knowledge. Reason is positive, but often intuition, which is not positive, yields information even more valuable. The physical senses are positive, but the psychic senses, under certain circumstances, are even more reliable. And while the positive method of gaining information by means of numbers is very valuable, it is not the

only method of using numbers to acquire knowledge. Numbers may also be used as divinatory instruments. All systems of numerology are purely methods of divination; and the one now to be presented is no exception. But it is the best system we have been able to find. In order to have a constantly varying factor which provides a proper basis for the exercise of divination, it is customary to use the name of the individual, but to this name add another distinctive factor which is unique to the individual. This distinctive factor, which has come to be known as the number of the Birth Path, is merely the number which is obtained by adding crosswise the factors of the birth date as commonly expressed numerically. Thus the number of the Birth Path of Jan. 13, 1872, is 1 (January is 1st month) plus 1 plus 3 plus 1 plus 8 plus 7 plus 2, which gives 23. The number of the Birth Path of May 8, 1932, is 5 (May is the 5th month) plus 8 plus 1 plus 9 plus 3 plus 2, which gives 28. The number of the Birth Path of July 4, 1776, is 7 (July is 7th month) plus 4 plus 1 plus 7 plus 7 plus 6, which gives 32. The number of the Birth Path of December 7, 1941, is 1 plus 2 (December is 12th month) plus 7 plus 1 plus 9 plus 4 plus 1, which gives 25. The number of the Birth Path of November 2, 1948, is 1 plus 1 (November is 11th month) plus 2 plus 1 plus 9 plus 4 plus 8, which gives 26. The Birth Path is really the birth date, and therefore it is true that the number of the Birth Path does belong specifically to the individual; for it is a number obtained from the record of his birth; yet it must not be lost sight of that using it thus is not a method depending upon the vibratory influence of thought, but is merely a divinatory method of using the Birth Path, or date of birth, in a particular way. Then having found the number of the Birth Path, this number is added to the number of the name, the sum giving a Divinatory Number, which affords a chart which should reveal to one whose intuitions are active, the character, the chief events of the life and the conditions surrounding the individual when life ends. To obtain this chart the Key of the Divinatory Number is found and placed at the beginning of the chart as signifying the chief influence in the character. The Major Arcanum corresponding to this Key of the Divinatory Number is considered in the nature of symbolically representing the birth-chart of the person. Then in the chart this is followed by a Major Arcanum substituted for each letter of the name. That is, each letter of the name, commencing with the first, is considered as a separate influence in the life. It is considered in the nature of an astrological major progression. And the nature of the event which it brings into the life is symbolized by the Major Arcanum corresponding to the letter. The first letter of the name thus

represents the influence in the life immediately following birth, the next letter an influence somewhat later, the third letter a period following this, and so on up to the end of the name. Then the Key of the Decave of the Divinatory Number is found and placed at the end of the chart, after the Major Arcanum representing the last letter of the name. The Major Arcanum corresponding to the Key of the Decave does not so much represent a specific event, as the conditions which surround the person at the close of life. That is, it represents in a divinatory way, that which is signified by the fourth house of a birth-chart. Abraham Lincoln was born Feb. 12, 1809. A. . . I B. . . 2 R . . 20 A. . 1 H. . 8 A. . 1 M. . 13 . . . 46

L. I . N. C. O. L. N. . .

. . . . . . . .

12 10 14 11 16 12 14 89

(Feb.)

2 1 2 1 8 0 9 23

Birth Path

46 plus 89 plus 23 gives 158 as the Divinatory Number. 1 plus 5 plus 8 gives 14 as the Key of the Divinatory Number. 158 minus 14 gives 144. 144 divided by 9, plus 1, gives 17 as the Key of the Decave. 14 (Key, or Character) —1—2—20—1—8—1—13—12—10—14—11—16—12—14—17 (Condition at end of life).

The numerical chart as given in the line above shows that Abraham Lincoln’s character was based upon 14, or Temperance. A much more detailed description of it can be had by substituting the astrological correspondence, Taurus, which shows clearly the deep sympathy and the intense practicality of his nature. Very early in life he began to develop himself through the application of Will in the expansion of his Intelligence (1). Science (2) next comes under his scrutiny as a child, and exerted its full influence in his life as he ciphered on the back of a wooden shovel by the firelight. But there was an Awakening (20) also in his early years, by which his thoughts were turned into higher channels. And some travel (Mercury influence) which gave full material for his developing Intelligence (1). This was followed by gaining for himself a reputation for Justice (8); for he came to be known as honest Abe. Then further application to study and the development of his Intelligence (1); for he began to prepare himself to practice law.

And a Transformation in his affairs due to taking part in a military expedition (Aries) (13). Then came the first great Sacrifice and sorrow (12) of his life through the loss of his beloved Ann Rutledge. Followed by a Change of Fortune (10) as he was thrust forward into the political arena. In which capacity his fairness and Temperance (14) in handling the issues of the day; Lent to him a Spiritual Force (11) which swept him into the highest office in the land. And brought to him the responsibility of that great Catastrophe (16), the Civil War. This was an Expiation (12) of the sin of human slavery; and enabled him to set free these slaves at the Sacrifice of his own and other lives. Then the war was ended, and he embarked upon a full program of Regeneration (14) for the country, when his own end came. And while this end came suddenly, and violently, nevertheless, he had accomplished his work. The surroundings of his life at its end (Key of the Decave of the Divinatory Number) is well shown by 17. Truth had prevailed, Faith had been vindicated, and he left behind him a message of Hope that has continued unabated to this day. George Washington was born Feb. 22, 1732. . . . . . . . . . . . . G. . 3 E. . 5 O . . 16 R . . 20 G. . 3 E . . 5 . . . 52

W . 6 A. . 1 SH . 8 I . . 10 N . . 14 G. . 3 T . . 22 O . . 16 N . . 14 . . 104

(Feb.) 2 2 2 1 7 3 2 19

Birth Path

52 plus 104 plus 19 gives 175 as the Divinatory Number. 1 plus 7 plus 5 gives 13 as the Key of the Divinatory Number. 175 minus 13 gives 162. 162 divided by 9, plus 1, gives 19 as the Key to the Decave. 13 (Key, or Character) —3—5—16—20—3—5—6—1—18—10—14—3—22—16—14—19 (Condition at end of life). 13 (Aries) indicates that Washington was typically a pioneer destined to bring about a Transformation by the use of the sword. A more detailed reading of the character may be had from the sign Aries. His early life was spent in Action (3) rather than in study.

Then the influence of Law and Religion (5) played their part. At an early age a commission as midshipman was offered to him, but his mother blocked this, which was a Catastrophe (16) to his ambitions. The death of his brother brought him an inheritance and an Awakening (20) to new responsibilities. Then he married (3) Mrs. Curtis, and settled at Mt. Vernon. His life as a planter brought him into contact with the Law (5) in that he was elected repeatedly to the legislature of Virginia. Then came a time of Trial and Temptation (6) in regard to Governor Dunmore, in which his position was always that of a radical. His appointment to Congress in 1774 gave him opportunity for the exercise of his Will, Intelligence and Dexterity (1) for which later he became famous. In this period, just prior to the Revolutionary War, Deception (18), subterfuge, and secret enemies were encountered on every hand. And then, with the war, came a decided Change of Fortune (10). When named commander-in-chief of the armed forces of the United Colonies his Temperance (14) caused him to refuse a salary, and to announce that he felt himself unfit for the command. Then came the Action (3) of War. But the stupidity, Foolishness (22) and impatience of his supporters during 1775 almost wrecked the enterprise. It was a Catastrophe (16) when Benedict Arnold and his sympathizers turned against him. But his persistence and Temperance (14) brought him through, established his fame, and placed him uncontested in the presidential chair. From this position he later retired to his home at Mt. Vernon, to find the rural life he enjoyed so much, surrounded by his family and friends. Away from the conflicts of political quarrels, with the highest honors his country could bestow, with wealth and the affection of many, his closing years are well represented by the Key of the Decave of the Divinatory Number (19), the number of Happiness. I believe these two illustrations will quite suffice to indicate the manner in which divination by numbers can be used to give a detailed reading of a name. The number representing the Key of the Divinatory Number should always be taken to represent the character. Then each letter of the name, in its proper sequence, should be taken to represent a period of the life, and the influence of this period can be expanded by using the astrological correspondence of the number.

There is no way, by this system, to know just how long any period lasts. The duration of time is the most difficult thing to determine by any method of divination. The general rule here, however, is to divide the total life—whether short or long—into as many periods as there are letters in the name. Each letter represents one of these periods. If the life is long, it represents a longer period than if the life is short. Then the Key of the Decave of the Divinatory Number is taken to represent the condition at the end of life, whether this end comes early or late. And it must not be forgotten that in such divination rigid interpretations are to be avoided. The numbers in such a chart are to be used merely as guides to the intuition; not to limit it. All impressions and intuitions, therefore, should be expressed freely, even when they somewhat contradict the rigid interpretation of the numerical chart. The Enchantress—Arcanum XI —Letter: Egyptian, Caitha; Hebrew, Caph; English, C—K. Number 11. Astrologically, the planet Neptune. Color, changing iridescence. Tone, the music of the spheres. Occult science, divination. Human function, thought-transference. Natural remedy, spiritual healing. Element, neptunium. C-11, expresses in the spiritual world, the principle of all force, spiritual and material. In the intellectual world, moral force. In the physical world, organic force. Remember, then, son of earth, that for power one must believe in one’s ability. Advance with faith. To become strong, impose silence upon the weakness of the heart. If Arcanum XI should appear in the prophetic signs of thy horoscope thou shouldst study duty, which is the rule of right, and practice justice as if you loved it. In Divination, Arcanum XI is Force, Spiritual Power, or Fortitude. Arcanum XI is figured by the image of a young girl who opens and closes without effort, with her hands, the jaws of an angry lion. The maiden wears a crown surmounted by a vase and crowned eagles, and at her brow the sacred serpent. The vase is symbol of the affections, and the crowned eagles represent force spiritualized. The sacred serpent signifies that she acts in full knowledge of her power, and not blindly. The lion symbolizes force, also the animal desires in man which are subdued by the spiritual nature. The whole ensemble symbolizes the power over violent forces of nature that faith in oneself and an innocent life will give; also the spiritual power that is the natural result of unsullied affections which dominate and rule the animal instincts. It signifies that purity is the touchstone, and that goodness alone is power.

Number —Numerically, 11 indicates the extreme magnetic and feminine forces of nature. It exemplifies the doctrine that evil should not be resisted, but be overcome with good. The finer forces of woman, while not giving the physical strength of man, enable her to govern him by appealing to him interiorly, and thus she molds his efforts through his affectional nature. She enters occultly into his life; and liberating the powers which lie latent in the structure of his genius, enables him to realize the ideals she in her love has formed of him. As composed of 7 and 4, the number 11 symbolizes the power that is realized as a result of the perfect union denoted by 7. As 9 and 2, it represents Wisdom carried into the realms of Occult Science, giving control of the magnetic currents of the astral world. As 6 and 5, it signifies Temptation banished through devotion to Religion. As 10 and 1, it denotes Fortune dominated by Will. Astrology —Neptune is the octave expression of the planet Venus, signifying spiritual love as distinct from the material love ruled by Venus. Neptune is the planet of psychic manifestation, its prominence in a birth-chart being an indication of psychic ability. It exerts little power upon the physical world directly, but by its action upon the imagination of people it becomes singularly potent. Its influence is to spiritualize, and it usually is a prominent planet in the birth-chart of all types of genius, denoting that peculiar power so well expressed by Arcanum XI. Human Function —The peculiarly high-strung and sensitive organism given by the planet Neptune enables its natives to receive mental messages from others. It is capable of great negativeness, giving it capacity for reception, and is sensitive enough to perceive the import of thought vibration. At the same time it has an inward power by which it can send potent thought-forms to do its will, or through the faculty of imagination impress its messages upon the minds of others. It is like the strings of a cello, sensitive to impinging sounds and readily set vibrating by them, and at the same time powerful to cause vibrations in other instruments. These qualities requisite for thought-transference are indicated by Arcanum XI. Alchemy —Arcanum XI represents the energy liberated during the process of transmutation. When the metals join, and the heat of the reverberatory furnace is applied, they flux and reduce to the first matter before the alchemical transformation takes place. And in this process heat, electricity, magnetism, and still finer forces are set free. These

forces, so generated, are not violent, and are so subtle that they would go entirely unnoticed by the careless. Nevertheless, they are of great importance in the alchemical process, and especially essential in the completion of the Great Work. Bible —The most notable reference to the principle pictured by Arcanum XI which occurs in the Bible is the story of Samson. His strength lay in his purity and his virility; for his mother was commanded while carrying him; Ju. 13: 14; “She may not eat anything that cometh of the vine, neither let her drink wine nor strong drink, nor eat any unclean thing.” Samson slew the lion of Arcanum XI with his hands, and later took honey from its carcass; honey being symbolically the nourishment the spiritual body receives from that creative purity represented by the highest work of the bee. In other words, Samson overcame his animal nature; and the bees, or creative attributes, utilized his virile powers to build up spiritual strength. So long as Samson was pure his strength was boundless, but when he fell into sin his strength departed. Ju. 16:5; “And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him, and we will give thee, every one of us, ELEVEN hundred pieces of silver.” The three times Samson was bound and easily broke his bondage signifies that the power of purity prevails in physical, astral and spiritual realms. Hair is coincident with the age when sexual virility is attained, and Samson having been unshaved since his birth, indicates his natural ability, due to purity of life, to use his virile forces in a constructive manner. But Delilah was a harlot, and robbed him of his purity, shaved him of his constructive powers, and delivered him into the hands of his enemies, who put out his eyes, or spiritual sight, and the spirit of the Law departed from him. Masonry —The Masonic degree known as the Heroine of Jericho is founded upon Arcanum XI. The scarlet line let down by the heroine, and the red handkerchief used in making the sign of the degree, denote feminine power. The story is that by means of this cord two spies from Israel made their escape from their enemies in Jericho. It is symbolic of woman’s creative periods, and signifies the spiritual escape from physical limitations that the higher use of their creative powers will bring to man and woman. They are here alluded to as spies in a foreign land because the physical plane which they occupy is a domain foreign to their spiritual estate.

Magic —In magic, Arcanum XI corresponds to thought-diffusion. This process, sometimes used maliciously, and sometimes used unconsciously, is a dominant factor in our political life, and is the means by which the so many occult absurdities and religious imbecilities are kept alive and gain a following. Some strong, self-willed individual elects himself leader, and formulates some doctrine—political, occult, religious, or what not. This doctrine may, or may not, contain much of truth; and it may be an earnest conviction, or merely the means by which the leader hopes to further his own unscrupulous ambitions. But in any case he attracts to himself other mentalities less dominant than his own, who unite with him in promulgating this doctrine. The combined thought-force radiates the thought-form of the doctrine outward with much force, and it reaches and dominates a number of receptive minds. These, in turn, convinced the doctrine is true, even though they have never subjected it to keen analysis, add their thoughts to the thought-form group. And in this manner, the dominant power of the thought-form overpowering reason through emotional energy, a chain is formed extending from the leader as the positive pole, through various links, to the masses as the negative pole. Every additional person who accepts the doctrine and becomes its proponent makes its power stronger. As a snowball gains in size as it rolls down hill; so the thought-power of such a group of thoughts gains strength with each new adherent. The viciousness of this thought-diffusion process is that it works so subtly. It attacks the unconscious minds of people quite unknown to themselves. The vast thought-power gives an emotional trend to the unconscious minds of the people it reaches, and this emotional element is often sufficiently strong to override any tendency to use reason or to bring to bear the critical faculties. Thought-diffusion, minus the chain effect, is the kind of power used by a high-pressure salesman to sell a customer something for which the customer has no earthly use. But as employed by statecraft or by priestcraft, with the chain effect, it is used to sell the populace whatever ideas those in authority wish people to accept. And these ideas, all too often, are those that support decaying theological dogmas, those that keep people subservient to their exploiting rulers, or which cause Occidental students to accept, in spite of their logical absurdities, certain mystical follies from the Orient as a part of the real Secret Doctrine. The real adept never utilizes such methods; and the only image he radiates systematically is his own ideal of himself in greater perfection than he has yet attained; and this ideal he receives through reflection, from his mate.

Initiation —In the soul’s initiation Arcanum XI represents the spiritual and psychic powers that are the outcome of the neophyte’s occult training.

His training, as well as the general trend of his life, has been to give greater refinement to his body, his thoughts, and his feelings. And as this change, denoted by Arcanum XI takes place, he becomes increasingly more potent to use his spiritual and astral powers; for the power of a force depends upon the plane from which it emanates, and the finer the organism the finer the force which it is capable of receiving and transmitting. This refinement and training also increase the sensitivity of the psychic senses, enabling him to register and interpret vibrations quite outside the range of perception of the less developed man. As shown by Arcanum XI, the animal nature must be entirely subdued; but it certainly must not be killed. Man is dependent for energy upon the attributes developed while in the lower kingdoms; but these energies, to be spiritual, must be diverted from animal expression into purely constructive channels. Not the suppression of the animal nature is real purity, but the use of all energy, sexual energy included, in channels which are constructive and aid others instead of merely benefiting self. This Arcanum does not represent the repression, or destruction of sex; for every energy in existence is dependent for its potency upon polarity, or sex. The power of an electric current depends upon the difference in potential; that is, the difference between the positive pole and the negative pole. And a man or woman to be able to exert any real power must be strongly sexed. The more feminine a woman is, and the more masculine a man is, the more power they possess. The mistake here must not be made, however, of concluding that intellect and will are strictly masculine qualities. Mercury is convertible, and not the exclusive property of either sex. A woman may be an intellectual genius and still be strongly feminine, and a man may have strong tender emotions and still be masculine. But to have great power, as amply demonstrated by the outstanding people of the world’s history, the individual must be strongly sexed. Things have been accomplished by hermaphrodites; that is, by those of dual sex; but an investigation of such accomplishment discloses that these hermaphrodites were merely the mediumistic and negative instruments through which some other strongly sexed intelligence was able to manifest. The lack of individuality, the lack of character, and the lack of sex, alike give easy access to some dominant force, and encourage the expression of a multiple personality. But it hinders the development of individuality, makes for the disintegrative phases of mediumship, and precludes real soul development. Real power

depends upon an energy controlled by the individual, and this energy has great dependence upon sex; but if it is a real power it must be projected from a high plane and only into constructive channels. Occult Science —By divination the attention of the unconscious mind is directed to obtaining information which is not readily accessible to the objective consciousness through external channels. The psychic senses, thus directed, perceive the information sought. This information then resides in the astral brain like a memory. Then, through the divinatory process, whatever it may be, this memory residing now in the unconscious mind, is brought up into objective consciousness to be utilized in everyday affairs. King Court Cards See Page 4 —Strictly speaking the king, queen and youth of each suit have a numerical value of 10 each; for they represent all of humanity, both men and women, as born under the twelve zodiacal signs. See Page 4 Man alone, or woman alone, is represented by the number 5; but each king not merely signifies a man of given temperament, but also, when reversed, a woman of that temperament, thus giving two 5s, or 10 for the whole card. Either the king, the queen, or the youth, is numerically 10. The kings represent the first degree of emanation of each zodiacal triplicity; the queens represent the reaction, or second degree of emanation of each triplicity; and the youths or product of action and reaction, represent the third degree of emanation of each triplicity. The horsemen, however, do not represent people, but the thoughts of people. Thoughts are ruled by Arcanum I; therefore, each horseman has a numerical value of 1. The King of Scepters signifies a person ruled by the sign Aries: fiery, headstrong, ambitious, courageous and energetic. Right way up it denotes an Aries man; reversed it indicates an Aries woman. The dominant idea is I AM. The King of Swords signifies a person ruled by the sign Taurus: reserved, sullen and practical. Right way up it denotes a Taurus man; reversed it indicates a Taurus woman. The dominant idea is I HAVE. The King of Coins signifies a person ruled by the sign Gemini: intelligent, restless, volatile and fickle. Right way up it denotes a Gemini man; reversed it indicates a Gemini woman. The dominant idea is I THINK.

The King of Cups signifies a person ruled by the sign Cancer: mild, reserved, home-loving and pleasant. Right way up it denotes a Cancer man; reversed it indicates a Cancer woman. The dominant idea is I FEEL. The Martyr—Arcanum XII —Letter: Egyptian, Luzain; Hebrew, Lamed; English, L. Number, 12. Astrologically, the zodiacal sign Pisces. Color, the darker shades of purple. Tone, low A. Occult science, natural alchemy. Human function, sensing the spiritual aromas. Natural remedy, such herbs as mosses which grow in the water, ferns and seaweed. Mineral, the talismanic gem peridot; and such stones as sand, gravel, pumice and coral. L—12 expresses in the spiritual world the revealed law. In the intellectual world, the precept of duty. In the physical world, sacrifice. Remember, then, son of earth, that sacrifice is a divine law from which none is exempt; but expect any ingratitude from men. Always hold thy soul in readiness to render its account to the eternal. If Arcanum XII should appear in the prophetic signs of thy horoscope, a violent death will spread its snares upon the way. But if the world attempts thy earthly life do not die without accepting with resignation this decree of God, and pardon thy cruelest enemies; for whosoever does not forgive here below will be condemned in the next life to eternal solitude. In Divination, Arcanum XII may be read as Sacrifice or Expiation. Arcanum XII is figured by a man suspended by one foot from a gallows which is supported by two trees, each having six cut branches. His hands are tied together, forming a down-pointing triangle, above which one leg crosses the other in the form of a cross. From the hands gold pieces drop to the earth. It is the sign of a violent death, coming unexpectedly by accident, or in the expiation of a crime, or accepted voluntarily through heroic devotion to truth and justice. The twelve cut branches indicate the destruction of the twelve houses of the horoscope, signifying the extinction of life. The cross above the triangle, a symbol the reverse of that on Arcanum IV, indicates that material forces have gained the ascendency and subdued the mind. The coins dropping upon the earth signify wasted effort and the ebbing of the life forces. They also indicate that the efforts of the martyr who loses his life in furthering truth and justice are never lost, but remain on earth after he has passed. Ideals as yet unrealized persist in the astral about the earth until they contact some other person through whom they find suitable and more complete expression.

Number —Numerically, 12 being the second decave of 3, may be represented by Arcanum III expressing on the vibratory level indicated by Arcanum II. That is, union expressing on the negative plane, the result of which is depicted by Arcanum XII. But it also has another aspect; for union may also be on the plane of science, as denoted by Arcanum II. And thus considered, Arcanum XII indicates that the science of union rests upon sacrifice and devotion; for selfishness is the antithesis of higher union. This thought, however, is perhaps better expressed by adding 3 and 9 to indicate union guided by wisdom; while the adverse significance is more completely denoted by 6 plus 6, indicating trials upon trials. The 8 plus 4 aspect is better; for it reads, justice realized. Astrology —As the sign Pisces is the last sign of the zodiac, and rules the house of self-undoing, of expiation and crime, as well as sacrifice and disappointment, the astrological correspondence with Arcanum XII is obvious. Human Function —As a symbol of religious devotion, or for the expiation of sin, it was anciently the custom to offer a sacrifice unto the Lord, or universal law. This taking of life and offering it upon the altar of expiation was to be a sweet savor unto the Lord. But its higher import was the implication of the sacrifice of the animal part of one’s nature upon the altar of devotion to cosmic welfare, and that such sacrifice, through the aspirations which prompt it, nourishes the spiritual nature. Such exalted emotions, in addition to building a spiritual body, cause radiations to emanate from a man similar to those spiritual aromas which can alone be apprehended by the psychic senses. Alchemy —Because life is short and the processes of the alchemical art take time, the variety of the ingredients which enter into transmutation becomes limited. Some such ingredients, therefore, which, had we more time, might be used successfully must be Sacrificed to the need of other ingredients. Thus are we compelled to exercise choice in their selection. This choice should be made only after careful analysis has revealed the quality of each, the effort at all times being made to retain that which already is far advanced and truly useful. When such a choosing becomes imperative the grosser metal must be Sacrificed that we may retain the more refined.

Bible —Arcanum XII pictures Judas after he repented. Math. 27:5; “And he cast down the pieces of silver in the temple, and he went and hanged himself.” It also symbolizes the fig tree that was cursed for not being fruitful. Mark 11:20; “And in the morning, as they passed by, they saw the fig tree dried up from the roots.” The other aspect of this symbol is that of voluntary sacrifice instead of expiation. This is exemplified in the persecution and violent death of the apostles, and also in the conversion of the rich publican, Zacchaeus. In mythology it is Prometheus undergoing perpetual torment for his immortal theft of the divine fire from heaven with which to benefit humanity. Masonry —Arcanum XII is represented by the ritual in the Christian Mark degree where the Grand Ministers execute the Judgment of the Lord and the candidate bewails his fate because his lips are unclean. Before conferring the mark, in some obediences, a live coal is taken from the altar and pressed to the candidate’s lips to signify expiation. Magic —Arcanum XII symbolizes the certain fate that ever follows those who use magical powers without discrimination. The cross above the triangle signifies that the magician has become the servant of the very elemental forces he sought to master. The practice of magic, unless with wisdom and unselfishness, inevitably leads to tragedy. And those who attempt to use sex in magic to attain selfish power merely fasten upon themselves evil elementaries that often force them to follow the example of Judas Iscariot and commit suicide in their attempt to get free from them. The benefic side of the arcanum is this exposition of magical law: “Give all thou hast of breath, of power, or life, in just duty and lawful motive; expire honestly the corrupted or contaminated matter; and you shall instantly be filled with the celestial fire and become refined.” Initiation —Arcanum XII indicates the neophyte’s absolute devotion to the cause of truth and progress. It exemplifies the summons of the Nazarene: “Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasures in heaven; and come, take up thy cross, and follow me.” Henceforth the struggling soul takes no thought

what it shall gain personally by its efforts, but devotes its energy to assisting in the progressive evolution of creation; sacrificing life itself if necessary in the cause of truth and justice. Occult Science —Natural alchemy embraces those processes which take place slowly in nature, but which man can hasten and utilize for himself if he possesses sufficient knowledge. To this end, therefore, he studies all the transformations that have taken place in the world; physical, biological, mental and religious, that he may perceive just what nature has thus accomplished. Having arrived at a comprehensive knowledge thus of relations of things to each other and to himself, he utilizes this information to bring those transmutations to pass which, in this new wisdom, he now most desires. The Horoscope Spread —The diagram on page 140 illustrates the principle that four signs always express the absolute and are explained by the fifth. The diagram on page shows how the five must move in a medium expressed by four signs, thus completing the number of deific manifestation, 9. But when we consider man, we find him the medium through which stellar forces act. So considered, the signs reverse and he is represented by cells 2, 4, 6, 8, and 9 in the diagram of page . Furthermore, we know that everything possessing life is a trinity of positive, negative, and union, so that each of the active cells, 7, 1, 3, 5, shown in chapter 1 expands into a trine as indicated by the diagram on page. These are the twelve houses of life constituting a horoscope. To use the diagram as a tarot spread the cards are dealt one by one upon the houses of the horoscope in the order indicated by the numbers in the diagram. The reading is used to foretell the near future of every department of life of the one making the consultation. The card falling upon any house of the chart will reveal the fortune of those things ruled by that house astrologically. The cards should be turned over only as read. Trine 1—6—11 is the trine of life. 1 relates to personal things and health. 6 is the life of the mind, governing philosophy, publishing, and travel. 11 is the life of posterity, ruling children, love affairs, pleasures, and speculation. Trine 2—7—12 is the trine of power. 2 is the power to attract honor and authority, ruling business, credit, and reputation. 7 is the power given by environment, governing sickness, servants, and labor. 12 is the power of wealth, ruling cash and personal property.

Trine 3—8—9 is the social trine. 3 is the society of partners, and rules the husband or wife, open enemies, and law suits. 8 is the society of kindred and thoughts, governing brethren, studies, writing, and short journeys. 9 is the society of associates, ruling friends and hopes. Trine 4—10—5 is the trine of concealed things. 4 is the environment more or less concealed, ruling the home, real estate, and the end of life. 10 is the concealed things of death and fatality, ruling legacies and the partner’s money. 5 is the concealed afflictions, governing disappointments, restrictions, and secret enemies. A good card falling on any house signifies good luck in that department of life, and an evil card on a house signifies evil luck will come from the things it rules, the nature being shown by the card. “Everything that has been, is, or will be, has its foundation and is built up, in four trines.”

The Color of a Name

Chapter 9 The Color of a Name ARACELSUS, one of the greatest physicians, and one of the most learned of occult students, several hundred years ago set forth the principle upon which depends the influence of a name, a number, a color, a musical tone, a locality, or other invisible vibratory rate. He said: “If I have manna in my constitution I can attract manna from heaven. Saturn is not only in the sky, but also deep in the ocean and earth. What is Venus but the artemisia that grows in your garden, and what is iron but the planet Mars? That is to say, Venus and artemisia are both products of the same essence, while Mars and iron are manifestations of the same cause.” What you have in your constitution is mapped by your birth-chart. If you have the dynamic stellar structure in your astral body mapped by the position of the planet Mars powerful, you will, of necessity, attract events into your life of the nature of Mars; events of violence, either constructive or destructive in character. If you do not have much iron, or Mars, in your constitution, as shown by Mars occupying a weak house and having almost no aspects, you will not have aggressiveness nor much courage, and you will not attract violent events. And what has been said of the Mars structure is also true of the other nine thought-structures mapped by the various planets, and of the twelve zones of the astral body mapped by the zodiacal signs. If the section of your astral form mapped by a particular zodiacal sign is shown to have much activity, as indicated by planets in the sign having many astrodynes, or by the ruler of the sign having many astrodynes, the department of life indicated by the house position of that zodiacal sign will come into unusual prominence all through your life. And thus it is that the type of events attracted to the individual depends exclusively upon the activity of the thought-cells within himself that have the same vibratory rates as these events. If the money structures and money zone of the astral body have considerable activity, money will enter the life as of considerable importance; but if the money structures and zone are weak, there will be neither large gains nor large losses, and money will not be as important a factor as some other of life’s activities. If the structures and zone ruling marriage are unusually active, this phase of the life may dominate in importance all the other matters entering the life; but if they are passive, this

department of life may prove of negligible importance. Now any of these structures or zones mapped in the birth-chart can be given additional energy, and thus made more active than it normally is, through associating with things or thoughts of a similar vibration. Whether we will or no, some of them are thus given additional activity through the progressed positions of the planets. There are three sources of invisible energies that have the power to stimulate the thought structures and thought-cells of our astral body into exceptional activity: astrological influences, the influence of thoughts, and the influence of objects. And when a planet by progression reaches a zone of the astral body, it gives its thought-cells new activity, and this attracts events corresponding to the department of life ruled by the zone into the life. In particular, when a planet by progression also forms an aspect to a dynamic thought structure in the astral body mapped by a planet in the birth-chart, the additional energy thus gained by the thought-cells enables them to attract some pronounced event into the life. And thus, from such progressed positions of the planets, and the dates when they make aspects with structures in the astral form, the astrologer is able to predict what events will transpire and when they will come to pass. But progressed planets are not the only source of such additional energy that may be made available to thought structures and zones within the astral form. Both thoughts and objects have a similar power, though varying in the amount of energy contributed. In Course 9, Mental Alchemy, I have considered the deliberate use of certain types of thought, and in this course considerable attention has been paid to the use of abstract thoughts, such as names and numbers. And right here I wish to indicate how the character vibrations of colors may be employed in a similar manner. Sound is caused by vibrations ranging from the 4th to the 12th octave of vibration, or from 16 to 32,768 vibrations per second. Vibrations either slower or faster than these must be apprehended by other means than the ear. Electricity, for instance, which is not perceptible to either eye or ear, includes the 25th to the 35th octave, or from 33,354,432 to 34,359,738,368 vibrations per second. Radiant heat, such as that coming to us from the sun, ranges from the 46th to the 48th octave, or from 70,368,744,644 to 281,474,976,710,656 vibrations per second. The effect of these vibratory rates, as producing physical changes in our organism, is readily apparent. But there are other vibrations which have quite as pronounced an effect in producing physical results that are less easily discerned in their action. Thus, the chemical ray, used in photography and producing sunburn when we stroll the beach in scanty attire, belongs to the 50th octave of vibrations; and the X-ray, which without sensation burns tissue within the human body, belongs to the vibratory rates within the 59th to 61st octave. Within the range of the 49th octave of vibration, around 562,949,853,421,312 vibrations per second, the rates of motion are perceived by the eye as light. This white

light when refracted divides itself into vibratory rates slightly faster and slightly slower than the average, and these different rates give rise to the seven colors of the solar spectrum. These seven colors, as ascertained by the effects they produce when associated with, each tend to stimulate, or add energy to, the structure within the astral form mapped by one of the planets of the septenary. And the various shades of these colors, produced by slightly higher or lower vibrations than the type color, are found to add activity to the zone of the astral body ruled by a zodiacal sign. Thus any color, or combination of colors, has an effect upon the astral body which can be determined from the correspondence of the color, or combination, to the zones and structures mapped in the birth-chart. These color correspondences, from which the structure or zone of the astral body stimulated can be ascertained, are given in the treatment of each major arcanum, and also in the table at the front of chapter 1. Now as each letter, and each number below 23, has the same astral vibratory rate as the astral vibratory rate of some color, or its shade (the astral vibratory rate of a color must not be confused with the electromagnetic vibratory rate which affects the sense of sight), it is easy to find the color correspondence of any number or any name by first finding the vibratory key of the number or name, and then discerning to which color this key corresponds. In applying such correspondences it will be noted that the night signs of a planet correspond to the darker shades of the color ruled by the planet, and the day signs of a planet correspond to the light shades of the same type color. Thus to find the color of the name, “Teddy”: T-22, E-5, D-4, D-4, Y-10 added gives the number 45. 4 plus 5 gives 9 as the Key of the number, and by referring to Arcanum IX we find the color of this key to be light blue. To find the color number 1918 we add 1 plus 9 plus 1 plus 8, which gives 19 as the Key to which it vibrates, and referring to Arcanum XIX we find the color to be light orange. Thus by associating with the name Teddy there is the same kind of influence, but probably of different intensity, as that obtained by associating with the color light blue, such as wearing a light blue dress, or even a light blue necktie. But the most important factor is yet to be mentioned. For while the type of event attracted is determined by the structure or zone of the astral form to which energy is thus added; whether the event will be favorable or unfavorable must be determined by how that structure is organized as shown in the birth-chart. If the structure or zone as mapped in the birth-chart is shown to be decidedly discordant, adding energy to it (except as a mental antidote as explained in Course 9) gives it additional power to attract misfortune. Therefore, by names, by numbers, by colors, or by other means, pains should be taken not to associate with those astral vibrations that have the same rate as discordant conditions mapped in the birth-chart. Instead, those should be associated with which will add energy in large volume and intensity to such structures and zones of the astral body as the birth-map shows to be

especially harmonious. Thus will more favorable conditions be attracted from without. The Reaper—Arcanum XIII —Letter: Egyptian, Mataloth; Hebrew, Mem; English, M. Number, 13. Astrologically, the zodiacal sign Aries. Color, the lighter shades of red. Tone, high C. Occult science, mundane astrology. Human function, the sense of taste. Natural remedy, such herbs as hemp, mustard, broom, holly, dock, thistle, fern, garlic, onions, nettles, radishes, poppies, peppers and rhubarb. Mineral, the talismanic gem, amethyst, and such stones as ochre, brimstone and red stones of various kinds. M—13 expresses in the spiritual world, the perpetual movement of creation; destruction and renewal. In the intellectual world, the ascension of the spirit into divine spheres. In the physical world, natural death; that is to say, the transition through which the soul leaves its physical form henceforth to function in an astral form in the astral world. Remember, then, son of earth, that terrestrial things are of short duration and that the highest powers are reaped as the grass of the field. If Arcanum XIII should appear in the prophetic signs of thy horoscope, the dissolution of thy organs will come sooner than thou expectest. But do not dread it; for death is but the parturition of another life. The universe reabsorbs without ceasing all which springs from her bosom that has not spiritualized itself. But the releasing of ourselves from material instincts by a free and voluntary adhesion of our souls to the laws of universal movement constitutes in us the creation of a second man, a celestial man, and begins our immortality. In Divination, Arcanum XIII may be read as Death or Transformation. Arcanum XIII is figured by a skeleton reaping human heads, hands and feet. On the blade of the scythe wielded by Time is a serpent and a scarabeus, and back of all is seen a rainbow. The progression of the scythe in its work is the emblem of the perpetual destruction and rebirth of all forms of being in the domain of time. The serpent on the scythe represents the virile energy that has carried the soul, symbolized by the scarab, in its pilgrimage of births and deaths through the mineral kingdom, the vegetable kingdom and the animal kingdom up to the estate of man. The skeleton mowing human heads, hands and feet signifies that the thoughts, works and understanding of man eventually pass from the earth. But the rainbow promises a new life of thought, effort and knowledge in a superior realm.

Number —Numerically, 13 is the 2nd decave of 4, indicating Arcanum IV, or realization, operating on the negative plane of frequency of Arcanum II. It is what is Realized from the efforts of life when Polarizing forces disintegrate the physical body. What this new plane of realization, to which the efforts have now been transferred, will offer, depends entirely upon how the energies have been used on the plane left behind. If this use can be represented by 9 and 4, the Realization of Wisdom, self-conscious progression gains momentum. But if the transition is only 10 and 3, Change of Action, 5 and 8, the operation of the Law of Justice, or even of 6 and 7, Victory over Temptation, the activities of life are merely transferred, without much gain or loss, to the inner plane. Such transition is possible, however, as 1 and 12, Will directed to the Sacrifice of all selfishness, or as 2 and 11, under the Science of Spiritual Power. And when such is the case, the new life witnesses a great gain in freedom, in consciousness, in ability, and in enjoyment. Astrology —Aries is the beginning of the zodiac, where the circle is completed and the cycle of one life ends in the start of another. When the Sun crosses the first point of Aries the astronomical year commences, and when it again crosses into Aries, that year is ended, cut off, destroyed. And thus is Aries, as indicated by Arcanum XIII, Brahma as well as Siva, both creator and destroyer. Human Function —Life subsists upon life. The energy and substance of each physical organism is largely gained through the Death of others. To sustain the life of man there is a constant sacrifice of the lives either of plants or of animals. This life of the lower kingdoms, when taken into the body of man undergoes a Transformation by which it is made available for his use. The cosmos depends upon the innumerable conscious entities embraced in it for expression and progression. And likewise man depends upon the innumerable cells of his body for expression upon the physical plane. Each of these cells is as independent of man as man is independent of the earth on which he lives. That is, each cell has its own individual consciousness, nor do the sum total of the cells comprise the man; for the man has a consciousness independent of these cells. Yet while these cells are a portion of man’s anatomy they should each obey the dictates of man, just as man should obey the mandates of the Supreme Intelligence.

Even as man is undergoing a progressive cycle on the earth, so each cell in his body is undergoing its progressive cycle in association with him. Therefore, while the Death of the organism that serves as food liberates the soul that has polarized the protoplasm and energy contained in the form, this transition to the body of man is not without compensation to the life of the individual cells. For their substance and energy is now Transformed into cells occupying the body of man, and thus in association with an intelligence which affords them greater opportunity by far for evolutionary progress. To the cell-life, at least, the serving as food for a higher form of life than that previously occupied is not without its advantages. And the human function by which man selects what shall thus be Transformed to his own use is the sense of taste, which corresponds to Arcanum XIII. Alchemy —Arcanum XIII represents that Transformation which occurs in the substance and form due to transmutation. The fluxing of polar opposites or natural antidotes produces not merely a blend of the substances, but the Death of the old properties in the production of a new and more highly refined substance with entirely different properties. There is thus a Transformation of both the substance and the form. Bible —As related in the 49th chapter of Genesis, Jacob, being about to die, called together his sons, who are the fathers of the 12 tribes of Israel. To each he gives his blessing, together with a prophecy; and this deathbed pronouncement reveals without error to any competent astrologer just which tribe is ruled by each zodiacal sign. It should be evident, for instance, that when he speaks of Reuben being as unstable as water, that he refers to the Waterbearer, Aquarius, and the abrupt changes made by those in whose chart Uranus, its ruler, is prominent. Likewise, when he speaks of Simon and Levi as being brethren, he can be referring to no other sign than the Twins, Gemini. That Judah is a lion’s whelp must mean Leo, the Lion; and when he says that Zebulon shall dwell at the haven of the sea, he certainly refers to the home of the Crab, Cancer. Isaachar mentioned as a strong ass, is the sign Taurus; because Taurus rules donkeys as well as the Bull. And because justice is weighed in the scales of Libra, Dan, who shall judge his people, must belong to this sign. Speaking of Gad, he says that a troup shall overcome him, but he will overcome at the last; because Scorpio has a multitude of desires, but has the power to divert them to a high purpose as symbolized by the Eagle, which also is a token of this sign. That Asher shall yield royal dainties and his bread shall be fat, of course, indicates the food sign, Virgo; and Naphtali being a hind, or deer, or Goat, signifies Capricorn. So,

too, when we read that in Joseph’s bow abode his strength, we look for a bow among the signs, and find the Archer, Sagittarius. Now Aries has a constructive and a destructive, or warlike, aspect; the latter being signified by the wolf, as when there is a wolf in sheep’s clothing. So when we learn that Benjamin shall rave as a wolf, we know he belongs to Aries. And then when we come to Ephram and Manassah, we find that Ephram, who was the younger, was blessed first, contrary to customary usage, and that Manassah, who was older, was blessed later, thus indicating that at the end, or last sign, the dual sign Pisces, that the last shall be first and the first shall be last. This not merely signifies the sign of disappointments, but also indicates that the priesthood, who belong to this sign of Universal Brotherhood, should be willing, when necessary, to renounce worldly advantages for the good of mankind. At the death of Jacob the twelve signs were thus represented, and Jacob himself, after delivering his blessings, was straitway gathered to his fathers, a Transformation such as is represented by Arcanum XIII. The twelve disciples who were called by Jesus also represent the 12 zodiacal signs; Jesus making the 13th member, the lamb of God, or transitional influence of Aries. He said on that occasion, Math. 26:23; “He that dippeth his hand with me in the dish, the same shall betray me.” Now of the four zodiacal quadrants the Scorpio, or Eagle, is represented by the suit of cups. Jesus is crucified on the autumnal cross of Libra, and was betrayed for 30 pieces of silver. And from the point where the sun is slain on the cross of Libra, the nights, or powers of darkness prevailing over the days, to the sign Scorpio, is just 30 degrees. Judas, therefore, is the sign of death, Scorpio, the realization of material forces, indicated by Arcanum IV, who betrays the sun into the winter signs; delivers the spiritual influence into the power of matter. Judas later repents and hangs himself, as shown by Arcanum XII. This, however, but depicts the expiation of the sin; for Judas himself belongs essentially to Scorpio and not to Pisces. The bread of the Lord’s supper is the symbol of the physical nourishment that sustains the material body. The wine is token of the emotional nourishment which alone builds up the spiritual body and makes immortality possible. Man requires both forms of sustenance. Because thirteen were gathered at the Lord’s supper, and one passed on, even today some persons will not sit at a table where thirteen are present. To some it is an omen that one of them shortly will die. But 13 is not merely the symbol of death and dissolution. It is the number of the vernal cross, of spring-time, of the sign Aries in which the sun commences a new cycle of life. It is thus also the promise of immortality; for the Sun God then arises from the tomb of winter. So while 13 means physical death to the vulgar, to the

initiate it signifies more frequently the Death of Selfishness and Crystallization through the Sacrifice and Devotion signified by Arcanum XII; and the commencement of a new life through the Transformation of material desires into spiritual aspirations. Masonry —In modern Masonry there are something like six degrees of the Cross, all dealing with some aspect of Arcanum XIII. But because in the zodiac there are two crosses, the vernal cross of Aries and the autumnal cross of Libra, these degrees of the cross have reference to both of them. The Christian cross of crucifixion is Arcanum III, astrologically Libra. But there is also a militant cross of resurrection, Arcanum XIII, or Aries, symbolized by a sword, which in form is but an inverted cross, even as Libra and Aries are polar opposites in the zodiac. The meaning of these degrees of the cross is that man is born upon the earth through generation, or Arcanum III, and is born into the next life through physical death; yet his real birth into a spiritual life is brought about through the Transformation of his animal tendencies into those that have for their chief object the welfare of the whole of cosmic society. Magic —In magic, Arcanum XIII represents the ability to separate the astral body from the physical at will and use it as a vehicle to visit other parts of the earth, to visit the homes of the dead, or to explore the tremendous regions of space. It is that process which is referred to in Masonry as “travelling in foreign countries.” Various methods are employed to bring about this separation of the astral body from the physical without a break in consciousness. One of the safest ways is to go out during sleep, passing out through the pineal gland, retaining the consciousness by a realization all the while that one is dreaming, and holding to the recognition of things seen as a true astral experience. Full details of this method are set forth in the 11th Award MS. Others quite successfully bring about this condition by gradually incapacitating the physical body and voluntarily slowing down the heart action. While lying in a relaxed state, and after thus slowing down the heart action, they induce a tremendous desire to move to some particular spot; and this, under such training, takes them out of the physical and permits them to maintain consciousness while moving about in the astral form. Orientals commonly use mantrams, rhythmic breathing and a spiral swaying motion of the body to loosen the astral from the physical. The astral body by means of this method passes upward out the top of the head.

Mediums also leave the physical body during trance, and may bring back accounts of what has been seen on such journeys. But this method, because it is done under the influence of some controlling entity, is disintegrative and highly dangerous. Such experiments are not to be undertaken lightly; and considerable precaution should be taken to protect the physical body from shock; as the too sudden awakening, or bringing back to the physical, is a great jolt to the nervous system, and might be so great as to sever the astral cord binding the finer to the grosser body, and thus result in death. Also some precaution should be taken that in case there is difficulty getting back into the physical that relatives do not conclude hastily that death has ensued and cause an untimely burial. Initiation —The soul has its birth into the next life, just as it has its birth into this one. This new birth does not always coincide with the moment of physical death, for there is commonly a short or longer period of unconsciousness in transition. If one is too strongly attached to the things of earth, and unable to relinquish the strong desires for them, he may be bound, for a time, close to the earth, and not awaken into the consciousness of the new life. Or one may have become so dominated by some idea that one lives in the image of this idea and for a time shuts out the reality by which he is surrounded. That is, until something or someone awakens him to a realization of his true condition, he may live in an imaginary world of his own thought-creation. But whether one passes through the doorway to astral existence quickly or slowly, ultimately the time arrives when he awakens into full consciousness of his surroundings. This is the moment of his birth into the next life, and it coincides with his new astrological birth-chart. Then comes the period of judgment, in which he is both judge and the one on trial. He perceives the actions of his life and the motives which prompted them. He finds, perhaps, that his progress now depends first upon rectifying certain mistakes made while on earth. And this he does either through contact again with those he injured, or at least through rendering some constructive service to others. After a period of adjustment to next-life conditions he gravitates, or levitates, to the particular plane which corresponds to his own dominant vibratory rate. And on the plane where he now finds himself, whether high or low, depending upon his spirituality, he moves into the environment which corresponds to the harmonies and discords within his finer form. But whether high or low, there is always opportunity for progress. There are works to be performed, joys to be experienced, and an even greater variety of interesting events than is possible on earth. But in this new realm money has no value. There is but one currency which is legal tender, and his progress and any assistance rendered him by others

depends upon it. This currency of the next life is constructive service such as in some manner brings benefit to others. Occult Science —The events which happen to nations, to cities, to communities, and to the world in general are chiefly shown astrologically in Cycle charts. These charts, by which the events that thus affect groups of people are predicted and explained, are chiefly those erected for the moment some planet has circled the zodiac and crossed from south to north declination. The point of the zodiac where the sun thus crosses from south to north declination is always the first point of Aries, and thus the first point of Aries becomes the accepted symbol for the commencement of a new cycle. And as Mundane Astrology largely depends upon such cycles, it corresponds to Arcanum XIII, which pictures the sign Aries. Queen Court Cards —The Queen of Scepters signifies a person ruled by the sign Leo: haughty, high spirited, ambitious and resolute. Right way up it denotes a Leo woman; reversed it indicates a Leo man. The dominant idea is I WILL. The Queen of Swords signifies a person ruled by the sign Virgo: studious, rather even tempered, ingenious and witty. Right way up it denotes a Virgo woman; reversed it indicates a Virgo man. The dominant idea is I ANALYZE. The Queen of Coins signifies a person ruled by the sign Libra; good, high minded, noble and amiable. Right way up it denotes a Libra woman; reversed it indicates a Libra man. The dominant idea is I BALANCE. The Queen of Cups signifies a person ruled by the sign Scorpio: active, selfish, proud, resentful, reserved and thoughtful. Right way up it denotes a Scorpio woman; reversed it indicates a Scorpio man. The dominant idea is I DESIRE. The Alchemist—Arcanum XIV —Letter: Egyptian, Nain; Hebrew, Nun; English, N. Number, 14. Astrologically, the zodiacal sign Taurus. Color, the darker shades of yellow. Tone, low E. Occult Science, Practical Occultism Applied to Daily Life. Human function, psychometry. Natural remedy, such herbs as daisies, dandelion, myrtle, gourds, flax, lilies, larkspur, spinach and moss. Mineral, the talismanic gem, moss agate; such stones as alabaster, white opaque stones and white coral. N—14 expresses in the spiritual world, the perpetual movement of life. In the intellectual world, the combination of ideas which create the moral life.

In the physical world, the combination of the forces of nature. Remember, then, son of earth, to conserve thy forces, not to recoil at thy works, but in order to wear out obstacles, as water, falling drop by drop, wears away the hardest stone. If Arcanum XIV should appear in the prophetic signs of thy horoscope, a well formulated plan of action followed perseveringly will raise thee by degrees to the heights thou wouldst attain. In Divination, Arcanum XIV is Regeneration or Temperance. Arcanum XIV is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. The genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. The fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie’s head signify that the positive, or masculine, forces of the universe are exactly equilibriated by the negative, or feminine, forces. The cloak over the shoulder of the spirit indicates the perpetual fecundation of matter, as symbolized by the cloak, by spirit. This ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. Number —Numerically, 14 is the second decave of 5, and thus represents the Law, Arcanum V, operating upon the next interior plane as signified by Arcanum II. As 5 is the dominion of man’s intelligence over the physical plane, so 14 must be the dominion of man’s intelligence over the astral plane. Now 7 signifies the perfect nuptial union on the physical plane, the union of body, soul and spirit with body, soul and spirit. Therefore, the double 7, or 14, must signify the perfect union on the inner plane, the perfect regenerate union, in which the finer forces, as shown in Arcanum XIV, completely blend and fuse. And herein lies the secret of rejuvenation; for, in the exchange of these finer energies, controlled and directed by love, there is a power to restore and maintain youth and vigor. Astrology —When, in the spring of the year, the sun crosses the vernal equinox and enters Aries, represented by Arcanum XIII, the forces of nature commence to move and new processes are set in motion within the laboratories of Isis. But the solar force in Aries is not alone capable of regenerating the world; for such regeneration, or any other regeneration, requires also that the feminine forces shall be mixed with the masculine. This transmutation, therefore, is not celebrated at the vernal equinox, but on Easter, which can not occur until after the full moon has

brought a partnership and exchange with the sun, from the natural sign of marriage. This process, started at Easter, is carried forward as the Sun enters Taurus, the exchange of the finer forces fecundating the earth (Taurus) to bring forth the grass and flowers. For while Aries is the exaltation of the Sun, Taurus is the exaltation of the Moon, and the Sun moving thus into the exaltation of the Moon after the partnership has been formed carries forward the process of fructification. This process by which fecundity is assured is pictured in Arcanum XIV; and is thus associated with the sign Taurus; for the bull also is a symbol of fecundity. Human Function —Already it has been shown that Libra, and Arcanum III, correspond to feeling in its external aspect. Libra is the sign of generation. The other Venus sign, Taurus, is the sign of regeneration, and rules the inner sense of feeling known as psychometry. Psychometery, therefore, is the human function corresponding to Arcanum XIV, which esoterically depicts the sign Taurus. Alchemy —Arcanum XIV represents the fluxing of polar opposites, or mental antidotes. When the minerals are predominantly acid, or positive, just enough of the alkaline, or negative, minerals should be added to balance the mixture; and when the minerals are predominantly alkaline, just enough acid minerals should be added to balance the mixture. When positive and negative, acid and alkaline, male and female, energies are of like volume and intensity the ingredients readily fuse and undergo transmutation into a different and far more valuable product. But when either positive or negative elements are not thus balanced by their polar opposite, it takes more energy than can be generated to affect the transmutation. Bible —The mystery of union as a spiritual force is set forth symbolically in the story of Jacob. First he wrestled with Temptation, as shown by Arcanum VI, and was Victorious, Arcanum VII. Then falling in love with Rachel, as symbolical of proper physical union he served for her 7 years. Gen. 29:30; “And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had of her.” But this perfect physical union signified by 7 did not suffice; for it relates that he was deceived into marrying Leah of the tender eyes. That is, his spiritual sight was not thus opened. Therefore, he served another 7 years for Rachel, the 14, as shown by Arcanum XIV, indicating regenerate union. And so much more satisfactory was this higher fusion that in his great love for her he served voluntarily another 7 years. This 21, as shown by Arcanum XXI, designates the true spiritual fusion, the union of twin souls, the attainment of the Great Work.

In Math. 28:2, we have mention of the Transformation to a new life indicated by Arcanum XIII; “And, behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled back the stone from the door and sat upon it.” And following this, in Math. 28:18; this new life entered into, or Regeneration accomplished, Arcanum XIV, is indicated thus: “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.” Masonry —The Rosy Cross is but another method of expressing the process portrayed by Arcanum XIV. And the same principle is more briefly indicated by the compass. 14 is the second decave of 5; and when wine, symbolical of spirit, is added to the 5, as in the fifth libation of pure wine which is drunk from a skull—the skull represents Arcanum XIII—we again have the principle of regenerate fusion expounded, this time in ritualistic form. And as of universal application, instead of merely personal, Arcanum XIV is well rendered by the mystical letters, INRI, which more correctly stand as the initials of Igne Natura Renovature Integra, meaning, All Nature is Renewed by Fire. Magic —Love manifests on all planes and in various degrees of grossness and refinements; for it is convertible as passion, enthusiasm, heat, affection, fire, deific solicitude. In truth, in some form of expression, it lies at the foundation of all activity, all intelligence, and all feeling. As to man, there are three planes upon which his love-life can express while he is still embodied. And when we consider that the power of an energy to benefit or to destroy depends upon the volume liberated and the intensity of feeling which accompanies it, it should be apparent that grossness, lust and viciousness in sexual matters is one of the most destructive forces upon earth. Yet as life depends upon harmony, and death follows in the footsteps of discord, when sex is actuated by mutual esteem, and mutual harmony results, it has even as great a building power. The harmonious exchange of energies between husband and wife tends to build health, to prolong youth, and to increase the vitality. Then as to the offspring, the intensity of the father furnishes the vital force, and the intensity of the mother the magnetic constitution. The general health is thus usually more dependent upon the mother than the father, but the length of life more dependent upon those vital energies furnished by the father. And upon a balance between these two, as shown by the Sun and Moon in the birth-chart, depends in great measure the discords and harmonies, the fortunes and misfortunes, of its life. But Arcanum XIV treats of a plane above that indicated by Arcanum VII. It reveals the mysteries of regenerate love.

Regenerate love does not consist of any physical act, nor does it consist of refraining from any physical act. Instead, it is a blend and exchange of finer forces. This blend and exchange can take place between husband and wife even while they are far distant in space from each other. In fact, when properly established, there is a continuously consciousness of each other on the part of both, and the fusion is more or less continuous. It is the beautiful ecstatic union between two who are devoted to each other, and who feel the most tender emotions toward each other. It is a pure and holy relation, and has nothing in common with the practices of certain mediumistic individuals who leave their body to dissipate themselves and express unrestrained passion while thus on the astral plane. All such practices are destructive, and once were features of the witch’s sabbat. They are much more destructive, because more intense and less subject to control, than physical dissipation; and are harder to break off because of the magnetic bondage established. Nor is the regenerate union a matter of forced celibacy; for this often stimulates to unnatural desires, and always leads to an unbalanced magnetic condition which is undesirable. Instead, it is merely the complete fusion of the finer forces of two purified souls who are working together in loving harmony, and in tender sympathy, for the advancement of the race. This fusion may be broken at times through intruding discords from without, but is again established at the first opportunity, and is maintained as completely as possible. Initiation —In the soul’s initiation, Arcanum XIV indicates that state of advancement in which there is spirituality enough so that the animal desires and passions are transmuted into tender expressions of love which establish and maintain, with the matrimonial partner, a constant exchange of the finer energies. At this state of the soul’s pilgrimage there still may be occasional physical expressions; but the chief and most satisfactory avenues for manifesting love are now purely in the ecstatic and devoted exchange of invisible forces. Occult Science —Practical Occultism is the application of the knowledge concerning astrology, concerning psychology, concerning alchemy, and all other invisible properties and energies to the affairs of everyday life. As such it corresponds to Arcanum XIV. The Solar Spread —The Solar Spread is based upon the 50 posts, or gates, of initiation. It thus depends upon correspondences to the seven active principles of nature which penetrate the

seven departments of human endeavor, for its revelations. The spread as a whole constitutes the jubilee, or fiftieth factor. The cards are shuffled and cut as usual, and then they are dealt from right to left in 7 rows of 7 cards each as illustrated on page . The cards should be turned over as read, starting at the bottom row and reading from right to left. When the birth-chart of the consultant is known, each row of 7 cards reveals those things that the planet ruling the row governs in his birth-chart. And in all cases the three cards to the right of the middle card in any row govern the past of the department of life, the middle card represents the present condition, and the three cards to the left of the middle card reveal the future developments concerning this department of life. When the birth-chart is not at hand, or, if the reader is unfamiliar with astrology, each row is read as referring to the department of life generally signified by the planet in front of the row. Thus the bottom row, as ruled by the Moon, governs the home, the domestic life, the public, and if the querent is a man, his wife. The second row from the bottom is ruled by Mercury, and has rule over studies, travels, writing, papers, brethren and the fruits of intelligence. The third row from the bottom is ruled by Venus, and relates to love, society, friends, partners, cash and art. The fourth row from the bottom—the middle row—is ruled by the Sun and signifies the honor, health and vitality, and if the querent is a woman, indicates her husband. The fifth row from the bottom is ruled by Mars and relates to accidents, antagonisms and enemies. The sixth row from the bottom is ruled by Jupiter and refers to business, occupation, employment and religion. The seventh row from the bottom—the top row—is ruled by Saturn and relates to elderly people, real estate, sickness, losses, sorrows and secret things.

Talismans & Charms

The Wish Spread

Chapter 10 Natural Talismans and Artificial Charms F THE three types of invisible energies which have a power to influence human life and destiny, I have already given consideration to those thought vibrations emanating from names and numbers. Trains of thought are more specifically treated, in their effect of changing the organization of the astral form and thus attracting certain types of events into the life, in Course 9, Mental Alchemy. Thus, in this and other courses, I have quite fully explained the use and effects of thought vibrations. And in Course 10-1, Delineating the Horoscope, I have gone into the subject of astrological vibrations. There remains yet to consider, therefore, only character vibrations. The character vibrations of localities, climates, and types of environment are set forth in Chapter 5 of Course 8, Horary Astrology and Chapter 2 of Course 12-1, Evolution of Life; the character vibrations of plants and minerals are stated in connection with the various Arcana in this course; and the character vibrations of colors are explained more specifically in chapter 9 of this course. Now, of course, the subject of character vibrations is as wide as the universe itself; for every object and condition has its vibratory rate, which may influence those associated closely with it. We, therefore, can not hope to exhaust this subject; but I feel that some mention, at least, should be made of the vibratory quality of musical tones; and that, because of their unusual potency, both artificial charms and talismanic gems should receive special consideration. Musical Tones —Music has two influences. The first is that which influences the mind through its suggestive power, reaching it through the physical sense of hearing. The rhythm, harmony and melody thus reaching the consciousness stir up emotional states and physical responses. Whether certain music is beneficial or not depends upon the individual. If it stimulates gross and selfish, or destructive, thoughts and feelings, it is detrimental to the individual. But if it engenders feelings of tenderness, the desire for helpful service, and aspirations to a noble life, it is beneficial.

But the tones of a musical composition have an astral vibratory rate as well as a physical one. The chief vibratory rate, and the one that thus has most influence directly upon the astral body, is that of the Key in which the composition is played. This key is itself a musical tone; for instance, the Key of C. The Key of C has an astral vibratory rate which is the same as that radiated by the planet Mars, or by the letter O. The direct astral effect of a tone, or of a musical composition played in the Key of that tone, may be known by referring to the tone associated with each Major Arcanum.

Talismanic Gems

—Talismanic gems differ from artificial charms in that the influence of a talismanic gem is that of its character vibration, while the influence of a charm is almost wholly due to the thought vibration imparted to it. Gems are particularly active crystals which have been attracted about lively and energetic souls occupying the evolutionary plane of the mineral kingdom. The active life of the astral form of the soul occupying a gem reflects itself somewhat in the brilliancy of the gem. And due to the high degree of astral intelligence possessed by certain kinds of gems, and due to the powerful character vibrations which they radiate, they become among the most important of all character influences with which we can associate, in their power to impart energy to the structure or zone of the astral body of a person closely associated with them. Now a birth stone is merely a gem ruled by the zodiacal sign occupied by the Sun on the day of birth. And because the dynamic thought structure in the astral body mapped by the place of the Sun in the birth chart is a very powerful thought group, a gem ruled by this sign, when worn, through adding energy to the structure mentioned, undoubtedly is rather powerful to influence the life. But, as pointed out when discussing other things which add astral energy to structures and zones of the astral body, whether this rather powerful influence will increase the power to attract good fortune or will increase the power to attract misfortune, depends upon whether or not, as shown by its aspects, the Sun structure thus given power is harmoniously or discordantly organized. The rising sign, also, corresponds to very strong thought cells within the astral body. Consequently, a gem ruled by the rising sign in the birth chart has a powerful influence upon the person. The intensifying of these thought cells lends itself to a more energetic personality. This may have its advantages. But whether such a gem will attract harmonious or inharmonious events through the greater energy of the personality depends on whether or not the rising sign in the birth chart is harmonious or discordant. Furthermore, because certain stellar structures and zones of the astral body, as shown by the house positions of the birth chart, tend more to influence certain departments

of life, and other structures and zones to influence other departments of life, either a gem or a person taken into close association adds energy to the thought cells of the astral body in that zone which accentuates a given department of life. That is, either a gem or a person adds energy to the astral body of the one associated with it chiefly in that compartment ruled by the dominant astrological influence of the gem or person. Therefore, in selecting a talismanic gem, or any associate, this should be kept in mind, and such should be chosen as will add energy to the particular department of life where help is most desired. If the gem is desired, for instance, as an aid to business success, it should have the same character vibration as the sign or planet in the birth chart most harmonious to business. If the gem is desired as an aid to matrimonial harmony, one should be worn having the same character vibration as the sign or planet in the birth chart most harmonious to matrimony. But for general purposes, a gem may be selected that has the same character vibration as the best planet or sign in the birth chart. A word of caution should be inserted here; for jewelers who are not occult students, and have only a desire to push the sale of whatever gems they may have in stock, sometimes get up a list of birth stones according to their fancy and their particular need for sales. That is, having heard of birth stones, but having no actual knowledge of astrology, they give certain stones to certain months with no real information on the subject. The gem given to each zodiacal sign, in association with the Major Arcana, is the one which, according to the ancients and according to competent occult students who have checked as to accuracy, has been found most potent as having the character vibration of that sign. To these gems listed under the Major Arcana should be added these other available gems which most powerfully have the character vibrations of the planets: Sun—Sunstone. Moon—Moonstone. Jupiter—Chinese Jade. Mars—Hematite. Venus—Red Coral; also Amber. Artificial Charms —Charms do not owe their potency to their character vibrations, but to the thought vibrations imparted to them in their preparation. Therefore, the substance used in the making of charms should be mediumistic, in the sense of receiving and retaining thought influences. We all know that a piece of iron, a knife blade or a nail, for instance, if rubbed repeatedly with a magnet, takes on the magnetic condition and itself becomes

capable of attracting and holding other objects. In like manner certain other metals—chiefly gold, silver, copper and tin—have the ability to take on, retain, and exert the influence of, a thought vibration imparted to them. That is, whatever thought influence is imparted to them with proper ceremony and at proper time, becomes a part of the charm, and the charm henceforth radiates this thought influence, whatever it may be. Metals, unlike gems and stones, are very negative, and radiate almost no character vibrations; but they readily, for this reason, absorb thought vibrations that may be imparted to them. Organic substances, also, may be used in the manufacture of charms, if pains be taken to select only those which, like the young sprouts of peach, willow and witchhazel, are negative in quality. The black magician usually makes his charms of organic substances of revolting character and in grotesque form, the symbolism thus tuning him in on the type of invisible force he wishes to attract and use. To this inversive image—as in voodoo rites—he attaches a diabolical thought form by means of ceremonies and invocations to the spirits of evil; the hideousness of the rite exciting the mind to fever pitch and releasing emotional energy of sufficient volume and intensity to impregnate the charm with the sinister thought and attach to it elemental forces. The fate of those who make such charms as this is well depicted in Arcanum XVI. Evil charms, however, are not always the outcome of design; for mediumistic substances often absorb the mental images unconsciously impressed upon them. Houses in which there has been great mental anguish, or terrifying emotions associated with tragedy, sometimes become so permeated with these thought forms as decidedly to be uncomfortable, and even unlucky, for subsequent occupants. For this reason rooms in which there has been much sickness and suffering should not be occupied, without special purification and ceremony, by sensitive persons. Certain famous jewels, though not in themselves especially mediumistic, and therefore not particularly suited to becoming charms, nevertheless, through tragedies associated with them, have come to exercise such an evil function. The emotional activities accompanying the tragedy have attached to the gem a vicious elemental, which is not the astral counterpart of the gem, but an added intelligence of malignant potency which guards it and brings misfortune to all who possess it. Such is the Hope diamond. And as probably bearing a more deliberate curse, are the treasures taken from the tomb of the Egyptian, Tut-Ank-Amen. For ordinary purposes of making a fortunate charm, 14k gold or sterling silver is excellent. For special purposes a charm for a man may be made of 21k gold, 1k silver, 1k copper and 1k tin; and a charm for a woman may be made of 21k silver, 1k gold, 1k copper and 1k tin. The silver in the gold charm and the gold in the silver charm are responsive to the feminine element in man and the masculine element in woman; while copper and tin exercise the functions denoted by the planets Venus and Jupiter, the love element and the devotional.

Such a charm should be made only for some constructive purpose which can injure no one. The thought the charm should carry should be imparted to it with due ceremony and with as much high emotional intensity as possible, at midnight (completing the ceremony just before that time) of the full moon (the midnight that occurs just previous to the Moon making its opposition to the Sun). If the Moon is in a negative sign, so much the better. Whatever thought is thus imparted to the charm, it will carry, and impart to the wearer. And it is potent to bring good luck, or any certain type of event into the life of the wearer, in proportion to the clearness and the intensity of the thought thus imparted to it. The Black Magician—Arcanum XV —Letter: Egyptian, Xiron, Hebrew, Samek; English X. Number, 15. Astrologically, the planet Saturn. Color, blue. Tone, G. Occult science, weather predicting. Human function, the physical body. Natural remedy, naturopathy. Mineral, lead. X—15, expresses in the spiritual world, predestination. In the intellectual world, mystery. In the physical world, unseen fatality. Remember, then, son of earth, that the most unprofitable thing in the world is selfishness. Pride and rebellion but enchain the soul to lower spheres; but all trials and misfortunes accepted with resignation to the supreme Will are an accomplished progress bringing an eternal reward. If Arcanum XV should appear in the prophetic signs of thy horoscope, cease to rely upon thy own power and wisdom and labor to disengage thyself from pride and selfishness, which but bind thee to matter, mortality and evil Fate. In Divination, Arcanum XV may be read as Fatality or Black Magic. Arcanum XV is figured by Typhon, genius of evil, standing triumphantly over the ruins of a temple. In his right hand he holds a scepter surmounted by a circle resting between two divergent bars. These spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. It is the emblem of hatred and division. In the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. He is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. The horn on his nose signifies stubborn rebellion. He has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of self centeredness and a being devoid of love. The body is that of a hog, to denote greed. The feet are those of a goat, to indicate the sign Capricorn, the home sign of Saturn, or Satan; the sign most devoted to material ambitions. And the beings

chained at the feet of this master of chaos also have goat heads, indicating that their intelligence has been used exclusively to further material and selfish ambitions. This malignant entity has the head of a crocodile, symbol of cruelty. The snake emerging from his body, instead of from his brow, indicates the use of the creative energy, not for enlightenment, but for physical gratification. It also represents mediumship, rather than conscious control; for the chief center of power in disintegrative mediumship is the solar plexus. The two men with goat heads chained by the neck at the monster’s feet represent the certain fate that awaits all who use magical powers to attain selfish or purely material ends. Sooner or later they become slaves of the very forces they have used, and are finally completely destroyed in body and mind; and even after passing to the next life, are chained by their evil deeds in the underworld. All such evil entities, of this plane and the next, survive by preying on the ignorance and credulity of others, as shown by the sign of sorcery they make with their hands. They are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishness. Number —Numerically, 15 is the second decave of 6. Arcanum VI represents Trial and Temptation, and Arcanum II, being negative, may bring a yielding to such temptation to use invisible energies to gain personal ambitions at the expense of others. 15, therefore, in this sense, is the number of black magic. 5 is the religious hierophant, indicating the intellect dominating the elemental world. But adding 10 brings a change in fortune; and if this change of fortune precipitates the master from his height, the 5 is reversed, and the elemental world dominates the intellect. Thus the higher the station the farther the fall, and when such fall occurs, the exalted priest becomes a prince of evil, and is then represented not by 5, but by 15. Astrology —I suppose, from a very extensive study of birth charts and the influence of progressed planets in the lives of people, that the influence of the planet Saturn coincides with at least one-half of the total of all human suffering and misfortune. He is the planet of crafty selfishness, and, more than any other planet, seems to represent inexorable fate. He well corresponds to Arcanum XV. Human Function —The physical body is man’s universe of matter. It is the external vehicle through which the soul gains experience and manifests its developing attributes. It should always be governed by consideration of what actions, thoughts and feelings

contribute most to universal progression. But, alas; all too often it is made merely the seat of animal gratification and the organ by which to gain purely selfish ends. As the most external of man’s forms, and thus the least spiritual, the physical body corresponds to the planet Saturn, and to Arcanum XV. Alchemy —Arcanum XV is the impure ingredients which must be eliminated in any type of alchemy. In mental alchemy they are the discords which are annulled. In spiritual alchemy they are the material effects as distinct from the influence on the character. And in general this Arcanum represents the dross which rises to the surface of the fluxed mixture as a skum, or excess slag, which must be skimmed off and cast aside. Bible —All the various references to Satan give us the picture of Arcanum XV. Thus, Math. 8:31; “So the devils besought him, saying. If thou cast us out, suffer us to go away into the herd of swine.” So the forces obsessing these men passed into swine, or were symbolized by swine, because of their greed. And their dashing down a steep place to perish in the sea well depicts the condition and the end of those who are ruled by selfishness; their affinity for evil forces precipitating them into frightful practices that are supported by abandoned emotions, and which, sooner or later engulf them in an ocean of misery. Arcanum XV is also the star of religion inverted: Rev. 8:10; “And a third part of the waters became wormwood; and many men died of the waters, because they were made bitter.” That is, the emotions of men became corroded by selfishness. Rev. 9:1; “And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit, as the smoke of a great furnace; and the sun and air were darkened by reason of the smoke of the pit.” Thus is described in accurate symbolism the slums and hells of the astral region, and the works that emanate from these regions. Some maintain that the inversive brethren can have no organization, but they are certainly misinformed. These entities are, in truth, the racketeers and gangsters of the life after death. Even on earth bandits and gangs have their organizations and their leaders. And such parasites on society when they pass to the other side retain all their evil propensities and their cunning. They are human beasts of prey, that hunt down and try to destroy the defenseless. Their chief method of getting victims is through having ideas widely accepted that are untrue and which place people in their power. To get these ideas thus widely accepted, they have recourse to thought dissemination, to the suggestive power of repetition, to insinuations, to platitudes, and to inversions.

Inversion is a method of presenting some idea in a manner that the lie is deeply and inconspicuously concealed amid much truth. The more real the facts, and the more widely they are recognized as facts, the better they afford cover for some cunning lie. The inversive twist, by which the whole matter is made to appear to have a meaning exactly the opposite of its true purport, is made to occupy so small a portion of the whole presentation, and is so cunningly concealed by sophistical handling, that it escapes the notice of all but the most acute. And this inversive twist—the misinformation or misinterpretation—is so worded as to be subject to no direct and simple test of accuracy. It is left as full of loopholes as possible, so that when one presentation of the matter is proved to be a lie, it can be said that, after all, something else was meant. These inversions, having their origin in the astral hells by those who would prey upon the credulity of the human race, are well symbolized by smoke arising from the pit to darken the sun and air. And St. Paul recognized this invisible influence when he says, Eph. 6:12; “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” Masonry —In the Past Master’s degree, the power of the forces indicated by Arcanum XV are represented by a riot when the candidate attempts to preside over the lodge and is dethroned. The Secret Master’s degree is represented by Arcanum XIV. But the Master’s Elect of Fifteen degree is indicated by Arcanum XV, in which the ruffians who assassinated Hiram Abiff are overtaken and captured. They attempted to take passage to Ethiopia, the dark underworld region, but were overtaken and paid the penalty. Magic —In Magic, Arcanum XV indicates all those methods by which the selfish and evil strive to gain control of others, to exploit them, and to make them their slaves. This subject is elaborated in detail in Chapter 6 of Course 18, Imponderable Forces. But here it is convenient only to point out that as soon as some religion, some political doctrine, or some philosophy gains a goodly following, that the common course is for it to fall into the hands of those who use it for their own selfish interests. There are those on both planes who have powerful intellects, but no spirituality. They are intelligent beasts of prey, having no sympathy, and no kindly feelings for others. They are dominated by a greed for power, and permit nothing in heaven or earth to stand in the way of their ambition. By means of thought diffusion—by sending out powerfully charged thoughts, they dominate weaker thoughts, and thus collect them as a snowball gathers in size as it rolls down hill—they gain acceptance of certain ideas, which are utterly false, but

which are advantageous to themselves. They worm themselves into the highest positions of authority by showing power of leadership. And as soon as they reach a position where they can do so they begin to betray their trust by warping ideas and twisting truths, so that doctrines which were once spiritual and pure become the very reverse of this. Christianity at start boldly set out to renounce the sword, and to be purely socialistic in its regard for money and property. But as soon as it gained sufficient following those came into control who made it a religion whose followers are noted for seeking power and worldly goods, and who carried, by means of torch and sword, their religion into every land. With rifle bullets to back them they thrust the Christian religion down the throats of weaker and less organized people the world over, and made them trade for their merchandise, greatly to Christian profit. The missionaries have been pioneers of trade, backed by soldiers, and later have been instruments for keeping the doors of trade open. The bloody crusades were for the purpose of establishing the religion of peace and good will by means of the sword. And Christianity, as witnessed by the world wars, continues to tolerate the murder of one nation by another. I am not commenting on whether war is necessary, or whether the preachers did right in praying that God would help their soldiers kill the enemy. I am merely pointing out, that right or wrong, the original teachings of Christianity, as soon as the religion grew strong, were twisted to mean just the opposite of their original intent. Confucianism was originally merely an interpretation of the Tao, but it degenerated into a political lever used to persecute those who followed other doctrines. Mohammedanism was to abolish priests and rituals, but in after times these returned. Buddhism now, having been practically driven from India, teaches many things diametrically opposite to its early doctrines, and like Brahmanism in India, is a great political power. Perhaps no doctrine was ever concocted and forced on a people quite so successful in keeping them servile and in despoiling them as Brahmanism and its caste system, based on the doctrine of human reincarnation. Through investing the priesthood with the authority to say what acts give good karma and what acts bad karma, and the belief in its followers that bad karma is responsible for all the ills of life, and that doing anything the priests forbid condemns the individual to suffer in the next human incarnation, it places an absolute power in the hands of the priests which they use to enslave the people while themselves living in luxury. The effort is made also, in certain quarters, to discourage a belief in a self conscious, progressive, enjoyable life after death. It is taught we must return to earth to gain experience, over and over again. But the evidence of this inversion is too strong. Thousands are proving for themselves that their loved ones still live in full consciousness, and can, under specific conditions, yet communicate with those on earth. But behind all these inversions, stands the cunning, destructiveness and selfishness of those on both planes, who, in some manner, profit by confusing and deluding men.

Initiation —In the soul’s pilgrimage Arcanum XV represents the meeting with the Dweller on the Threshold. This threshold dweller is Selfishness, and can only be overcome by a rigid determination to live for the good of the whole and its progress, rather than for self. When the individual decides, no matter where the path leads, to step only in the direction of universal progress, to work only constructively, he meets the grim dweller of the threshold. You may be sure that racketeers and gangsters on either plane resent with tremendous venom the rescue of victims from their clutches. Those who attempt to enlighten their brethren, consequently, often suffer vile persecution. Savanarola and other noble martyrs, were liberators of mankind from dark ignorance, and paid for it with suffering. Martin Luther was not dreaming when he threw his ink well at the devil; and he meant vastly more than appears on the surface when he announced he married to please himself, to vex the Pope and spite the devil. For where love is not, selfishness rushes in to fill the void; and ascetism, through extinguishing the finer emotions, prevents the building up of spiritual strength. Intellect alone can not build a spiritual body. It is feeling that creates. And the ascetic crushes out the very emotions of sympathy and kindness, of love and devotion, which otherwise would build an immortal vehicle for his soul. Occult Science —Weather predicting is the science of forecasting, chiefly by means of astrological charts and positions, what weather will prevail on a given date. As influencing weather, especially weather of severe character, the planet Saturn seems most important. Therefore, this science corresponds to Arcanum XV. Youth Court Cards —The Youth of Scepters signifies a person ruled by the sign Sagittarius: benevolent, free, jovial, quick tempered, energetic and fond of outdoor sports. Right way up it denotes a Sagittarius man; reversed it indicates a Sagittarius woman. The dominant idea is I SEE. The Youth of Swords signifies a person ruled by the sign Capricorn: crafty, subtle, reserved and avaricious. Right way up it denotes a Capricorn man; reversed it indicates a Capricorn woman. The dominant idea is I USE. The Youth of Coins signifies a person ruled by the sign Aquarius: witty, argumentative yet amiable, artistic, humanitarian and fond of refined society. Right

way up it denotes an Aquarian man; reversed it indicates an Aquarian woman. The dominant idea is I KNOW. The Youth of Cups signifies a person ruled by the sign Pisces: negative, timid, listless, harmless, and much influenced by those about him. Right way up it denotes a Pisces man; reversed it indicates a Pisces woman. The dominant idea is I BELIEVE. The Lightning—Arcanum XVI —Letter: Egyptian, Olelath; Hebrew, Ayin; English, O. Number, 16. Astrologically, the planet Mars. Color, red. Tone, C. Occult science, Stellar Diagnosis and Stellar Healing. Human function, the animal soul. Natural remedy, thermo-therapeutics. Mineral, iron. O—16, expresses in the spiritual world, the chastisement of pride. In the intellectual world, the exhaustion of the mind which attempts to penetrate the mystery of God. In the physical world, the ruin of fortune. Remember, then, son of earth, that only God is absolute. If Arcanum XVI should appear in the prophetic signs of thy horoscope, reflect on the old oaks that have defied the ravages of time and have finally been brought down after a century of immunity; and think that thou too mayst be brought low at the very moment of thy great arrogance by some unexpected blow. In Divination, Arcanum XVI may be read as Accident or Catastrophe. Arcanum XVI is figured by a pyramid decapitated by a thunderbolt. A crowned and uncrowned man are precipitated from a platform built of seven stages, falling down with the rest of the debris. A pyramid is the most stable of solids, is the symbol of the earth, and also represents the climax of earthly security. As composed of four trines, which are its sides, corresponding to the houses of a birth chart, it symbolizes the horoscope of physical life. From mineral up to man there are seven degrees of mundane life, the seventh, or last stage of incarnation, being that of man. After one incarnation of man, and thus gaining self consciousness, the soul continues its progress in higher-than-physical spheres. Thus the platform on which the men were standing represents the last incarnation in matter. That the pyramid has been struck by lightning to the disaster of both a crowned and an uncrowned man, symbolizes that Nature is no respecter of persons, and that she strikes down both the high and the low, kings as well as subjects, who transgress her law. It is also the symbol of those rivalries which are so common among men, which divert energies into channels that result in ruin for all. It signifies sterile projects, ill considered enterprises which are doomed to failure, ambitions which are frustrated, and death by catastrophe. And it represents the false security which results from

material success and the reliance upon purely material science, as well as the sure punishment which is attracted ultimately by all those who use magical forces in the attainment of selfish ends. Number —Numerically, 16 is the second decave of 7, and thus represented by Arcanum VII, or complete physical union, used on the negative plane of Arcanum II. In this aspect it indicates the power of sex to destroy, when actuated by any motive other than love. Lust, selfish gratification with no care for the feelings of the other, union actuated by desire for gain, and union in the practice of magic, all generate a force, but this force is destructive in quality. Sex magic, in particular, generates a frightful force, but, as indicated by 8 plus 8, in the end reacts on the user and brings to him a violent punishment. Astrology —Astrologically, Mars is the planet of passion, of war, of violence, of accident, of sudden destruction. As such it is well portrayed by Arcanum XVI. Human Function —A great deal is said in condemnation of the animal propensities that so frequently crop out in the actions of men. But these animal propensities are merely men’s most valuable assets in a state of undevelopment. They should not be encouraged to express their animal activities, it is true, yet without them to furnish energy, still higher functions would have no power. Nature has been at great pains to develop those qualities which lead to self preservation and race preservation. These qualities are selfish, having been developed through the struggle with other forms of life, for survival. But even though they are, on the animal plane, self centered, and dedicated largely to the destruction of enemies and the gaining of sustenance with no thought as to the consequence to others, nevertheless, in order thus to preserve and provide for self and family, creatures have developed initiative and an energy supply. This energy supply and aggressiveness is the force behind the animal soul of man, to which Arcanum XVI corresponds. Yet without this animal energy man would have no force, would be able to accomplish nothing. The animal propensities are the sole source of his energy, they are the reservoir from which he must draw for any spiritual accomplishment. Intellectual force may be on the plane of the animal, seeking selfish ends, or on the plane of the spiritual, seeking good for all. But while man is still in the flesh, even spiritual energy must draw its force from the volume of energy developed by the animal; transmuting it merely, that is, diverting it from a selfish to an unselfish,

purpose. Therefore, before there can be a vigorous divine soul, or a vigorous spirituality, there is usually present a vigorous and active animal soul. Alchemy —In Alchemy, Arcanum XVI represents the heat of the reverberatory furnace. This, on the mental plane, is supplied by feeling, the feeling of pleasure or pain. On the spiritual plane it is supplied by a still higher type of feeling, by aspiration and inspiration; and in its highest manifestation it arises from an insatiable longing to assist to the highest possible degree in the advancement of the universe and the happiness and joy of all forms of life. Bible —Elijah built an altar of twelve stones, represented by the four triangular sides of the pyramid of life shown in Arcanum XVI. Kings, 18:38; “Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.” The fire is seen thus falling in the Arcanum under consideration. Sex magic also is mentioned in Revelations, and the destruction of all those who follow such practices: “Mystery, Babylon the Great, the mother of harlots and abominations of the earth.” And, Rev. 16:18, “And there were voices and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.” The great pyramids of Mexico, and those of the Mound Builders of the Mississippi Valley, had a flat place on top, where a fire was built by a priest. Atlantis is reputed to have been sunk in a single night by volcanic action and earthquake. Sodom and Gomorrah perished by fire and brimstone, and the Tower of Babel, according to Bible tradition, was never completed. And to still further clarify Arcanum XVI, it may be repeated that those who take up the sword perish by the sword, that those who seek to destroy others, themselves meet destruction. Masonry —In Masonry, the Master’s Elect of Nine degree is based upon Arcanum XVI. We find that Joabert steals ahead of the other pursuers, and discovering one of the assassins of Hiram Abiff asleep, stabs him in the head and in the heart, then cuts off his head and carries it home. The 15 craftsmen who conspire to murder Hiram are represented by Arcanum XII. Tubalcain represents the constructive attributes of the planet Mars, while Cain represents the destructive side. Thus the three assassins of Hiram, and their punishment, as well as the act of Cain, are symbolized by Arcanum XVI.

Magic —Arcanum XVI illustrates one of the most certain principles of magic, that any destructive force sent against another, when the period of its orbit has been completed, will return to inflict punishment upon the sender. To send out an evil, or destructive, thought or force, a corresponding center, or point of projection must be formed in the astral body. This nucleus of evil, or discord, itself attracts influences of like quality, and thus ultimately brings misfortune upon the one who projects such a force. To fight an invisible force is but to increase its power, unless the source of it is completely destroyed; for thinking about it in the act of fighting it keeps the person tuned in on its vibratory rates. One can, of course, build a protection of cold deflective armour about oneself, which will prevent the entry of such a force. Still better, one can tune in on some entirely different interest so strongly that the invisible energy is cut off, the receiver hung up. This is the safest of all methods. But to start in to fight any individual, on any plane, by means of mental force, is dangerous, and nearly always brings punishment. I do not mean that injustices should be permitted. But that thought force, or magical energies, sent against another, usually do as much damage in the long run to the one sending them, as to the one against whom they are sent. Truth must be upheld, and the weak protected. But not by using mental magic as a weapon. Evil influences can not exist in an atmosphere of love and constructive effort, nor can they penetrate into such a region. Therefore instead of sending out other discordant vibrations in combat, evil forces should be ignored, and only constructive thoughts built up and sent out. Such constructive efforts, together with the high energy supplied by love, paralyze any force of evil; for it can accomplish nothing in such an environment. Initiation —In the soul’s pilgrimage, Arcanum XVI indicates that stage of development where the neophyte finds himself called upon to protect those weaker than himself from the influence of destructive psychic forces. But whether these forces are such as arise from the practice of disintegrative forms of mediumship, or are those directly from the inversive magi, either on earth or in the astral, he should obey the admonition of the Bible to overcome evil with good. If he builds the things he desires, if he constructs love and harmony, destructive forces can find no point of contact or influence.

Occult Science —Stellar Diagnosis and Stellar Healing is the science of diagnosing from the birth chart and progressed positions of the planets the nature of the disease, and of applying the appropriate energies to the physical and astral bodies which will restore harmony; for all disease is caused by discord. Such a discord is depicted by Arcanum XVI. The Wish Spread —The wish spread, pictured on page 178, is used to determine if some wish will be realized. First a card to represent the one making the wish is selected and placed face up in the center of the spread. The cards of the deck are then spread out, face down, and fifteen of them to be used in this spread are selected at random. The other cards are then discarded. The fifteen are shuffled and cut in the common routine manner, and dealt, one at a time, face downward. Three go to the left of the central card, three above it, three to the right of it, three below it, and three in the center on it. To read, turn those over to the left—1—2—3, saying, “This is what surrounds you.” Then turn over and read those above—4—5—6, saying, “This is your wish.” Next turn over and read those at the right—7—8—9, saying, “This is what opposes you.” Following which turn over and read those below—10—11—12, saying, “This is what comes to your home.” And finally turn over and read those in the center—13—14—15, saying, “This is what you will realize.” If the wish card—the 9 of cups—appears anywhere in the reading except in “This is what opposes you,” it is a sure sign that the wish, at least in part, will be realized. The place where it falls will determine how soon it will come, the closer it is to card 1 the sooner the matter will come to pass. But if the wish card—the 9 of cups—falls on 7, 8, or 9, the desire will not be gratified, and the cards will show why. When the wish card—the 9 of cups—fails to appear, if the cards are very favorable the wish will come true, but if unfavorable, it will be denied. In either case the cards by their different stations will indicate the details and show why the result is as denoted.

Chronology of the Tarot

Chapter 11 Chronology of the Tarot S the tarot is a pictorial synthesis of the universe, not only must it correspond to astrological influences, but also to the various divisions of time which are measured by these influences. Already I have pointed out in some detail the strict correspondence between the 22 Major Arcana and the 10 planets and 12 zodiacal signs, that the 12 common Court Arcana describe people born under each of the 12 signs of the zodiac, and that the 4 horseman Court Arcana signify thoughts that relate to the 4 departments of life. Now, as fully explained in Chapters 1 and 2 of Course 10-1, Delineating The Horoscope, each zodiacal sign is divided into three equal sections, called decanates. Each of these decanates embraces 10 degrees of the zodiac and has an influence distinctly its own. Thus in each quadrant of the zodiac there are 9 decanates. These decanates of the zodiac, however, each belong to one of the four elements; that is, to the triplicity of fire, of water, of air or of earth. The 10th, or transitional influence, therefore, represents the element to which the 9 decanates belong; for the 9 decanates are distributed among the three signs which make up one of the zodiacal triplicities. Thus the Minor Arcana of any one suit do not belong to one quadrant of the zodiac, but to signs in three quadrants; the triplicity to which they belong being designated by the suit, and the 10th Minor Arcanum of each suit, representing the completion of the cycle of that element and a transition to some other, more conveniently being placed adjoining the fixed sign of the element to which its suit belongs. The astrological relationship of each card of the tarot is given in the key on page 21 of chapter 1. This key contains vastly more than is apparent at first glance, and is well worth careful study followed by deep meditation. The ring of the key shows the rulership of each decanate and each triplicity of the zodiacal circle in relation to each of the 40 Minor Arcana of the tarot. The stem of the key shows the relation between each planet and sign to one of the 22 Major Arcana. The wards of the key turn in the three worlds; physical, astral and spiritual. And the people who exert an influence in these three worlds, and the four types of their thoughts, are shown on these wards as the 16 Court Arcana. Here, however, we are more interested in chronology. The 12 common Court Arcana which represent people born during each of the 12 months, of course, correspond to

the 12 months of the year. The 4 Horsemen, who represent the type of influence each person exerts through his thoughts, correspond to the distinctive influence exerted by each of the four seasons. If we include the 40 Minor Arcana, giving to each suit 13 cards in addition to the Horsemen, they then correspond to the influence of the 4 seasons, which contain 13 X 4, or 52 weeks. And the 22 Major Arcana then represent the 22 astrological influences that cause the weeks and seasons. The numerical value of the Minor Arcana of each suit, obtained by adding their numbers, is 55; or 220 for all 40 cards. The value of the Horsemen is one each, or 4 for all; and as each Major Arcanum represents a single principle, if we omit the no-numbered tarot for the present, it gives us for the value of the whole tarot pack, 220 plus 120 plus 4 plus 21, or 365 The value of the 12 common Court Arcana is 10 each, or 120. Yet the no-numbered tarot does not represent exactly zero, but any indeterminate quantity, which in this case may be taken as a trifle more than 1 4. This no-numbered tarot, which here is given an arbitrary value of slightly more than 1 4., represents both the unknown factors of astronomical calculations and of human endeavors. It recognizes that both people and stellar bodies have the power to deviate slightly through the use of their own volition from any orbit defined for them by environmental influences. It thus signifies the inherent power of action known as Free Will. But in the Chronology we are considering it becomes something more than 1 4 day in excess of 365, such as is found in a year. The Birth-Chart —Turning now to a more practical application, it is found that the Major Arcana can give the astrologer additional information, when it is required, about a birth-chart or a progressed chart. The chart may be completely read, if desired, by placing each of the Major Arcana on the place occupied in the chart by its corresponding astrological sign or planet. Then it should be noted what might be expected, in the houses where the influences fall, from such combinations of forces as are shown by the tarot cards when united, either discordantly or harmoniously, as indicated by the astrological aspects. The chief value of the tarots to the astrologer, however, is their use in this manner when he is in doubt, or needs additional information. When, in natal astrology, horary astrology, mundane astrology, stellar diagnosis, or in any other branch, he finds some difficult problem, such as determining what will transpire under a certain progressed aspect; if he will combine the cards according to the aspects and conditions in the chart, they often will shed an illuminating light that makes the answer clear.

Talismans Other Than Gems —Although stones and gems are more durable than others, they are not the only substances that can be used as talismans. Plants, for instance, have a temporary talismanic value when worn by those in whose birth-charts the sign ruling the plant is harmonious. And because some plants may be quite antagonistic to an individual, it is much better to select plants for the home and garden, not indiscriminately, but with the end in view of obtaining such as have a strengthening quality of astral vibration, and the aromas of which furnish subtle essences harmonious to the soul. For talismanic purposes the young growing shoots or the parts bearing the flowers and seeds should be used. A good time to gather plants, either for talismanic or medicinal purposes, is during the hour just before the Moon rises in the sign ruling the plant, the best time being just at moonrise while the moon is in the sign ruling the plant. Animals also sometimes have an influence similar to talismans, this being particularly true of domestic pets, such as cats, dogs and horses. When the attachment between the pet and its master is pronounced there is a keen desire on the part of the animal to afford protection and benefit. This desire stimulates its unconscious mind. And the unconscious mind, even of a creature much lower in the scale than man, through its psychic senses, has a very wide scope of perception. Not being inhibited by reason, the things that it thus senses psychically may make quite a strong impression upon it, and cause it to behave in such a way that it warns its master of approaching evil. Even after the animal dies, its strong attachment to its master may cause it to linger in the astral realm quite close to him. Its unconscious mind, thus free from physical limitations, has a scope of intelligence far beyond what we expect of such an animal on earth. It perceives, from the astral plane, the events that affect its master. And it keenly senses his wishes, and desires that these wishes shall be granted. It may thus, from time to time, be able to convey to him, through dreams and impressions, a knowledge of such conditions as are about to affect him. Or it may follow him to the seance room, and if this be of a certain low order, assist in manifestations there. I am not assuming that an animal, just because it passes to the next plane, acquires human intelligence. But an animal which has had much human association while on earth, has little difficulty in sensing just what its former master wants. Just as, while on earth, a dog will fetch a stick that its master throws, so on the next plane will it try to do that which will please. It has not acquired human intelligence, but because it is free from the body its unconscious mind has a wide scope of perception, and it is more responsive than ever to its master’s thought. And it sometimes finds opportunity to manifest an intelligence of a not very high order in the seance room.

But aside from talismans and exceptional types of influences, the various objects of our environment each radiate a characteristic energy. If an object vibrates to the frequency of an astrological influence which is beneficial in our birth-chart, through increasing the strength of the harmonious vibration in us it renders us assistance. But the association with either objects or people which stirs up in us consciously or unconsciously, a feeling of discord, should be avoided as much as is practicable; for we attract events into our lives that correspond to the discords or harmonies we harbor within. Response to Healing —This same principle explains why some people respond readily to one type of healing and some to another. By inspecting the birth-chart and the progressed chart the astrologer quickly can determine which planet’s vibrations are chiefly responsible for the trouble. Then by referring to the Arcanum ruled by the planet he can find the Natural Method of treatment which is commonly most efficacious in correcting the discords caused by the planet. Thus if Mercury causes the affliction, mental healing is particularly applicable. If Neptune is the chief disturber, the disease is more susceptible to spiritual healing. Jupiter brings ailments that need a corrective diet. Venus tends to depletion that may be treated with rest and recreation. Uranus produces peculiar disturbances in the electromagnetic body that often yield readily to electricity and mesmerism. The discords of Pluto yield quickly to stellar healing. Water is the natural remedy for the afflictions caused by the Moon, and light for those caused by the Sun. If Mars is the disturber there is usually a temperature to be reduced, and if Saturn is back of the discord you may be sure that the vitality is low and needs earth-baths and outdoor life to build it up. The affliction shown by a planet, due to the sign it is in, may manifest its discord in any one of the twelve zones of the body. In this course certain herbs ruled by each sign are given under the Arcanum corresponding to the sign. This will enable you to select those suitable for temporary talismans, or those that, through a corresponding vibratory rate, most readily affect the part of the body ruled by the same sign. For more details of the rulership of specific diseases you are referred to Course 16, Stellar Healing, on Stellar Diagnosis and Stellar Healing. Herbal remedies are administered according to two different schools of thought. The homeopathic system is that like cures like. From the occult point of view this means that an herb belonging to a certain sign, if taken into a healthy organism in excessive amounts, tends to cause a diseased condition of the corresponding part of the body. But if that part of the body is already diseased, the taking of the herb corresponding to this part of the body in very small amounts, builds up and strengthens this part of the body with its similar vibratory rate. In other words, the remedy is applied in such quantity as will give the diseased part the vigor to overcome the disease.

But this system can not be successfully applied to all diseases. Hence we have the allopathic system, which works on the principle that contrary cures contrary. From the occult point of view this means that the disease itself is attacked and an attempt made to annihilate it by means of something violently antagonistic to it. Instead of building up the vigor of the diseased part of the body, the attempt is made to destroy the disease and eliminate it from the body. Fire is thus fought with water, earth with air, and Mars with Saturn. This method seemingly is necessary to combat certain virulent diseases, but, through the violence of the remedies used, is much more apt to impair the constitution. Here, of course, no attempt is made to discuss the relative value of medicines, or to give instructions in the specific cure of diseases through the administration of herbs. Instead, I merely give such hints as to the relative principles of underlying cures as I hope will prove of value to those who specialize in healing. From these hints they should be able to work out, in connection with their experience, the application in detail. And when the nature of the disease is obscure and the method of treatment in doubt, the use of the tarot as a divinatory instrument, by one who has some skill, can be used both in diagnosis and in determining the most effective treatment to secure a speedy recovery. The Star—Arcanum XVII —Letter: Egyptian, Pilon; Hebrew, Pe; English, F—P—Ph. Number, 17. Astrologically, the zodiacal sign Gemini. Color, the lighter shades of violet. Tone, high B. Occult science, cosmic alchemy. Human function, the sense of sight. Natural remedy, such herbs as madder, tansy, vervain, woodbine, yarrow, meadow-sweet, privet and dog-grass. Mineral, the talismanic gem beryl, and such stones as are striped. F—17 expresses in the spiritual world, immortality. In the intellectual world, the interior light which illuminates the spirit. In the physical world, hope. Remember, then, son of earth, that hope is the sister of faith. Shed thy passions and thy errors in order to study the mysteries of true science and the key will be given thee; then a ray of divine light will break from the occult sanctuary in order to dissipate the shadows of thy future and show thee the way of happiness. If Arcanum XVII should appear in the prophetic signs of thy horoscope, whatever may happen in life, never injure the flower of hope and thou wilt gather the fruits of faith. In Divination, Arcanum XVII may be read as Truth, Hope or Faith. Arcanum XVII is figured by a blazing star of eight rays in the center of which is a white trine with point upward joined at its base to a black trine with its point downward. This star is surrounded by seven other stars. It hovers over a nude young girl who has one foot upon the sea and one foot upon the land, and who pours the fluid of universal life from two cups, one of gold, the other of silver. Near the girl is a

flower of three blossoms, and above the upper one a butterfly opens its wings. This young girl is the emblem of truth. She is nude, signifying that truth can be perceived only when stripped of the preconceived ideas and dogmatic opinions with which it has been clothed by the artificialities of civilization. She rests partly upon the land and partly upon the sea to denote that truth is dual, the truth of reality and the truth of appearances, the truth of the practical and the truth of the ideal. The fluid is poured from a silver cup into the sea to indicate that the loving, emotional side of man’s nature must be nourished if he is to grasp the inner truth. And it is poured from a golden cup upon the land to denote the necessity of cultivating the positive, reasoning intellect if he is to possess the external truth. The fluid flowing from the golden cup represents the forces of man, and that from the silver cup the forces of woman; together revealing the truth of soul-mate-hood, and indicating how the finer energies of man rejuvenate woman and how the finer energies of woman rejuvenate man; their forces mutually sustaining each other and making a joint immortality possible. The eight-point star symbolizes the Law of Equilibrium, the balance between spirit and matter, male and female, the inner and the outer. It is the book of the apocalypse sealed with seven seals, and thus represents the inner realization and the outer realization, the birth of the soul and the birth of the body, under the influence of the planets, represented by the 7 surrounding stars, or seals. Each of these smaller stars, or seals, has four points, to signify that man should recognize the nature of its influence and realize how to direct it into channels of his own choosing. The two trines of the larger star symbolize the Hermetic Axiom, “As it is below, so it is above,” and reveal that evolution implies a preceding involution. It also indicates the necessity of experiences with both good and evil for soul progression. The flower of three blossoms represents the three planes of existence from which the soul sips the nectar of wisdom, gaining thereby the strength to attain immortality, symbolized by the butterfly. Number —Numerically, 17 is the 2nd decave of 8, denoting the crystallized condition of Arcanum VIII polarized to the frequency level denoted by Arcanum II. It is involution followed by evolution, for, after all, matter is but polarized spirit. In the universe there is but one Principle, which manifests under two modes of motion as force and will. There is but one LAW, and this is sex, manifesting as male and female. There is but one Agent, which manifests as spirit and matter. And there is but one Truth, which manifests as appearance and reality. This is the truth represented by the star of Arcanum XVII.

Astrology —The most pronounced symbolism of Arcanum XVII pertains to its duality, and the most dual sign of the zodiac is Gemini. This sign, pictured among the constellations as the Twins, representing Reason and Intuition, belongs to the first degree of emanation of the airy triplicity, and therefore represents the most interior and free use of the intellect. It corresponds to the day house of Mercury, the planet of mental expression, and thus is a fitting symbol of Truth. Better than any other sign, Gemini typifies the duality that sustains all worlds and alone makes life and consciousness possible. Human Function —The first step toward truth is perception. This perception should embrace both sides of the situation. And while knowledge requires also an inner comprehension of the meaning of things seen, the necessity for correct sight is implied in the vernacular expression, “I see,” used to signify comprehension. Mercury rules both Gemini and the eyes, and as Gemini corresponds to the day house of Mercury, it is more closely allied with the external vision. And if additional testimony were required to show the correspondence of the sense of sight with Arcanum XVII, it could be found in the restless activity of the eyes, and of the natives of Gemini, in their unceasing search for new information and new experiences. Alchemy —Arcanum XVII pictures the finding of the fountain of eternal youth. Gold and silver have been completely purified and the dross removed. Each, united to a proper flux, has been reduced to the first matter in the reverberatory furnace. And as a result of their transmuted union they are no longer merely gold and silver, but a delectable fluid, the coveted elixir of life. Many have sought, but few have found, this precious draught. Some who have had it ready to their hand, have failed to recognize it. Others have discovered it accidentally, and while deeply awed by its wonderful properties have never perceived its real use and partaken of its life giving properties. More have been poisoned by drinking that which they hoped would prove to be the elixir, a fluid somewhat resembling it, but in reality quite destructive. Yet Arcanum XVII pictures its preparation in unmistakable terms to those who do not discard the simple and plain in search for the intricate and complex.

Bible —The first pointed reference in the Bible to Arcanum XVII is Gen. 1:27; “So God created man in his own image, in the image of God created he him; male and female created he them.” Thus is revealed the great truth exemplified in still more detail by the duality shown in Arcanum XVII. For not only does it point out that man is formed in the image of God, that the microcosm is a miniature copy of the macrocosm, but that both are, when complete, male and female. Whatever exists in the starry firmament above, according to both the Bible and this Arcanum, must have its correspondence in the constitution of man. But in addition thus to formulating the relation of the soul to the stars, it states positively that the macrocosm is both male and female; and implies that souls to persist must retain their sex; for when this attribute is destroyed man ceases to be an image of God, and no longer partakes of the divine nature. John 8:32 reads; “And ye shall know the truth and the truth shall make you free.” Now freedom implies a previous bondage. The bondage here considered is that imposed by the restrictions of the physical. But these restrictions are removed when the truth is perceived of man’s relations to the universe, and that the soul, educated for a definite mission in the cosmic scheme, survives physical death. Rev. 5:1 mentions Arcanum XVII: “And I saw in the right hand of him that sat on the throne a book written within and on the back side, sealed with seven seals.” This, of course, is the book of nature, under the dominion of the 7 planets; and through a knowledge of it immortality is gained, for it enables the soul to partake of the tree of life mentioned in Gen. 3:22. Just how this book of nature is to be opened and its contents made plain is quite distinctly stated; “Behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.” As the lion is the zodiacal sign Leo, which rules the house of love, it is clear that the affections are used. But this is not the only factor; for next we read that the Lamb took the book. This is the zodiacal sign Aries, ruling the head. And this explains to us, in the language of universal symbolism, that neither love nor reason alone is sufficient, but that truth can be grasped completely only when there is a union of head and heart. And thus does the Lamb here typify the soul which has triumphed over Arcanum XIII, or death, through the combined activity of its intellect and its affections. Masonry —The degree of Provost and Judge is based upon Arcanum XVII. The duality of truth is symbolized in this degree by two keys. One is the key to the small ebony box containing the plans for building the temple, that is, the key to understanding the Divine Plan. The other is the key to the ivory box containing the temple keys, that is, the laws which govern the universe and the progress of the soul. The ivory box and

the ebony box clearly indicate that both positive keys and negative keys are required, and that man and woman complement and complete each other. Magic —In Magic, Arcanum XVII is the perception of both the external and the internal truth. Such perception is made possible through the cultivation of the soul senses. But, because, through the principle that like attracts like, even a slight desire to deceive others attracts deceiving influences, care should be exercised here. The desires of the unconscious mind, also, have a tendency to warp such information to coincide with them, as it is raised from the astral brain to the physical consciousness. When one becomes unusually sensitive an idea through its sentiment may exert so strong an appeal that the emotion may easily be mistaken for soul response. Then, again, the thought images projected by other powerful minds are sensed by the psychic faculties, and those not fully initiated are apt to respond to these as if they were soul-responses to truth, when they, in fact, are merely being dominated by thought-forms. Therefore, while the pure intuitions of the soul, when sufficiently freed from various other influences, are reliable guides to truth; for those who have not attained a very high degree of spiritual initiation, they can not be relied upon too implicitly. Consequently, in the search for truth, and in its apprehension, one set of faculties is used to test the accuracy of the other; intuition is used to check the reports of reason, and reason is applied to determine the reliability of intuition. Thus the initiate grasps both the exoteric and the esoteric aspects of truth. He perceives that every atom of physical life is but the symbolic expression on the external plane of an indwelling spirit-atom. With his psychic vision he notes that every living form is a collection of these indwelling spirit atoms controlled by a central soul monad. This monad furnishes the conditions for their progress, as they do for it, dominating them by virtue of its labors in past incarnations. That is, every plant and animal, as well as gem and stone, is but the material vehicle through which some soul is evolving and elaborating its powers. These astral entities that mold the form of crystals, plants and animals, causing them to assume the shapes they do, are the realities; for they continue to occupy new and higher forms, while the material forms they inhabit are transitory and unenduring, and consequently but an appearance. The initiate recognizes the truth of appearance at its true value. He does not deny the existence of matter and its properties; for to those occupying the physical plane misery, disease and sin are as real as are spiritual verities to those occupying interior realms. It is as great a mistake to deny the qualities expressed by material form as to deny the reality of the spiritual ideals causing their expression. To one living entirely upon the physical plane the mere denial that a substance is a poison will not prevent it causing the death of the body. But to suppose that the material particles are the real cause of the fatality is to observe but one side of the truth; for these particles are but

the material vehicles of spirit atoms that have a violent antipathy toward human life. They are really the physical expression of a spiritual ideal, or idea, and this idea can be sensed psychically. If the spiritual development of the person is such that he realizes his own source and destiny, that he belongs to a higher spiritual state than the destructive forces of the poison, and that by virtue of his function in the cosmic scheme he should and can dominate all submundane atoms of life; in other words, if his spiritual nature is active, he can partake of the most violent poisons, or pass through fire as did Shadrack and his companions, unharmed, because his spirituality enables him to compel the obedience of the spirit atoms of the poison or the elementals of fire, preventing them from acting as usual. Again, let us glance about us. The initiated see in all our great cities, slums and hotbeds of vice. It is useless to deny their existence, or the many contributing factors in external life that supply them with victims, the chief of which, perhaps, is the mental and magnetic inharmony of the parents at their conception. But even this is only a portion of the truth; for the clairvoyant vision reveals the existence of cities within cities, the lower astral world permeating the physical. The inhabitants of these astral slums are usually as unconscious of the people of the physical world as the latter are of them; yet the desires of the inhabitants of each realm react, through unconscious thought impression, upon the other, and the slums of the astral world stimulate the evil of external life. In fact, it might be said that the external slums are imitations of the inner hells to which they correspond. Initiation —In the soul’s initiation Arcanum XVII represents the attainment of divine illumination through the perfect rapport of the soul and the ego. The ego is not some mighty angelic power, but an eternal, scintillating atom of Deity, pure and innocent, depending on the soul-monads which are the positive and negative attributes of itself for knowledge of external life. The soul monad becomes closely associated with the brain of man, and when the spirituality is sufficiently active a conscious rapport is established between this monad and its ego. This brings the brain directly in touch with the soul’s center of deific life, enabling it to grasp the cosmic idea and realize what portion of that idea it is progressing to express. What God is the soul can never know, but it does grasp its own relation to God, and this truth leads it to freedom. This freedom is not that of annihilation, or a dreamy nirvana, but the ability through increased knowledge consciously to direct its own progression in harmony with the laws of cosmic evolution. Instead of being subject to the stars, it rules them. This illumination brings the conscious knowledge of its missing soul mate. Occult Science —Cosmic alchemy is the science of transforming the energies of society as a whole into those types of action that are most beneficial to it, that most effectively assist the highest

development of its members, and that most completely cooperate in the fulfillment of the divine plan. Horseman Court Cards —The Horsemen do not represent people, but thoughts or unseen intelligences. As thoughts are ruled by Arcanum I, each Horseman has a numerical value of 1. In divination they are read as thoughts or intelligences that have an influence upon the life of the client. The one who thinks the thoughts is indicated by the Court Card nearest whom the Horseman is found in the spread. The Horseman of Scepters denotes thoughts concerning business. Right way up, it indicates thoughts advantageous to the client; reversed it signifies thoughts opposed to his business interests. The Horseman of Cups denotes thoughts of love or affection. Right way up they are sincere and to the client’s advantage; reversed they indicate deceit or opposition to the true affectional desires. The Horseman of Coins denotes thoughts relating to health or money. Right way up, they tend to the prosperity of the client; reversed they are plots to unfairly obtain money from him. The Horseman of Swords denotes thoughts of enmity, strife or sickness. Right way up, it indicates thoughts devoted to the defense and protection of the client; reversed they are plans and desires for his ruin. The Moon—Arcanum XVIII Letter: Egyptian, Tsaidi; Hebrew, Tzaddi; English, Sh—Ts—Tz. Number 18. Astrologically, the zodiacal sign Cancer. Color, the lighter shades of green. Tone, high F. Occult science, mediumship. Human function, spirit communion. Natural remedy, such herbs as water lilies, rushes, cucumbers, squashes, melons, and water plants generally. Mineral, the talismanic gem, emerald, and such stones as are soft and white, including selenite and chalk. Sh—18 expresses in the spiritual world, the abyss of the infinite. In the intellectual world, the shadows which envelop the spirit when it has submitted itself to the rule of the instincts. In the physical world, deception and hidden enemies. Remember, then, son of earth, that whosoever braves the unknown, does so at his peril. Hostile minds, figured by the black dog, will surround him with ambushes; friendly, servile minds will offer him flatteries; and treacherous minds, like unto the scorpion, will plan to attain their ends through his ruin. If Arcanum XVIII should appear in the prophetic signs of thy horoscope, observe and listen, but know how to be silent.

In Divination, Arcanum XVIII is Deception, False Friends, or Secret Foes. Arcanum XVIII is figured by two pyramids at the edge of a road. The Moon above, half obscured by clouds, sheds a pale twilight. One of the pyramids, symbol of the twelve houses of the horoscope, is black, representing an ignorant and unspiritual life. The other pyramid is white, symbolizing a life enlightened by science and spiritual wisdom. In front of it is shown a door, or exit, indicating that those thus enlightened are not earth-bound, but pass freely, when their earthly life is completed, to a life in the higher spheres. In the road before the pyramids are two dogs, one white and the other black; while between them, in a circle of white, crawls a scorpion. This dim, moonlight scene represents a seance room, the hidden perils of which are more redoubtable than those to be seen. The false radiance of the moon indicates the glamor that surrounds such an occasion. The good and the bad, the ignorant and the learned, symbolized by the pyramids, are gathered there at the edge of the road into the beyond. To such a place there may be attracted lying spirits, as signified by the black dog; friendly spirits, as denoted by the white dog; or treacherous and dominating spirits who have much knowledge, as indicated by the white circle in which the scorpion moves, but who use it to deceive and attain their selfish ends. Number —Numerically, 18 is the 2nd decave of 9, or wisdom polarized. Arcanum IX operating on the plane frequency of Arcanum II implies the exploration of secret realms. Such exploration is not without its perils, and should be attempted only by one who has made marked spiritual advancement, or under the guidance of a competent master. Under these conditions the negative and disintegrative states are not permitted, and then 18 becomes True Wisdom regarding the Science of Occultism. Astrology —Cancer is ruled by the Moon, and is the zodiacal sign most susceptible to influences from other planes, and most pronouncedly affected by its associates and its environment. The mediumistic quality correlates it to Arcanum XVIII. Human Function —Cancer is the most interior degree of emanation of the watery triplicity, and most readily receives and interprets the thoughts of entities occupying the interior worlds. What appears to be intuition often, with people born under this sign, is in reality the prompting of a discarnate entity. This ease of spirit communion corresponds to Arcanum XVIII.

Alchemy —The true elixir of life has the peculiar power of absorbing and transmitting the energies of the surrounding magnetic atmosphere. If the elixir is pure it absorbs and transmits only the finer, higher, life giving energies. But if impure, it attracts grosser energies. Arcanum XVIII may represent either the true elixir or the false elixir. The majority who seek this fluid of eternal youth fail to recognize the need for purity, or are unable to discern whether or not the elixir is truly pure. They thus prepare the draught by dissolving in the Water of Pythia whatever metals may be at hand, without precaution as to their purity and proper proportions. They deceive themselves, and drinking the false elixir thus prepared, are drugged into a semiconscious state in which they are unable to perceive even the approach of their own ruin. Bible —Saul, in his extremity, consulted a medium at Endor. Sam. 28:8; “And he said, I pray thee divine unto me by the familiar spirit, and bring up whom I shall name unto thee.” The power of spirits to obsess is mentioned as a matter of course in Math. 10:1; “And when he had called unto him his twelve disciples he gave them power against unclean spirits, to cast them out.” Paul speaks of deceiving spirits, I Tim. 4:1; “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron: Forbidding to marry, and commanding to abstain from meats.” Masonry —The degree of Initiate Secretary is based upon Arcanum XVIII. Its lower aspect is the spy who listens at the veil and is captured, condemned by Hiram King of Tyre, and finally freed through the intercession of King Solomon. Its higher aspect represents that eminent saint, John the Baptist, to whom modern Masons dedicate their lodge; for the sun is baptised in the Holy Ghost when it enters the watery sign Cancer and reaches the highest, and symbolically the most spiritual, point in its annual journey. Magic —Arcanum XVIII explains the process of mediumship. The passive ever becomes the medium of the active, hence matter is the medium for the expression of mind. Broadly speaking, in the sense that it receives and transmits force, everything is

mediumistic. Because the energies of the interior planes are more active than those external, the physical is mediumistic to the astral, and thus astrological forces influence the life of the material world. Carrying the same thought further, the astral world must be passive to, and the medium of, energies from the spiritual world. Thus may we consider God as the great central controlling spiritual force of the universe, and that from Him down to the densest mineral atom there is a complete, graded scale of mediumship; each higher plane transmitting the One Universal Force to the plane next below, until finally it reaches and energizes the lowest realm. Even the adept is but the medium for the expression of spiritual ideas upon the physical plane. The spiritual truths externalizing in his life are taught by schools on the interior planes and subsequently verified by his own experiences. The true adept never claims to originate the teachings he gives out; for he recognizes the fact that whatever truth man grasps on the physical plane is due to his reception of it from exalted souls whose interior plane of life enables them to dispel illusion. The truth these exalted beings realize is transmitted to them from still more interior worlds, and so on, to the very throne of God, Who is the absolute source of all truth. But there is a great difference between such conscious and controllable mediumship and that of the person who trusts to some controlling spirit guide, or permits a discarnate entity to use his body as a means of communication. In the first place it should be understood that under proper conditions it is possible, and frequently happens, that people who have crossed the boundary of physical life do return and talk with their loved ones through the organism of some medium. But the soul world closest to earth is the lower astral, in which dwell earth-bound souls, vicious elementals, depraved elementaries, and a host of other entities, some of which are harmlessly mischievous, some of which are inimical to man, and some of whom desire to use him for their own ends. To abdicate the rulership of the body in favor of whatever unseen entity happens to be present, and that may claim to be anything that suits its purpose, is to court the domination of the soul by entities which may use their advantage to deceive, demoralize, obsess; and which always weaken the will. Of all places, the public seance room seems to be one least likely to furnish anything of value, for the mixture of the thoughts and magnetisms attracts all sorts of questionable entities. Such conditions favor physical manifestations; for the beings responsible for them belong to the realm of force. Where the electromagnetic energy is present, phenomena can be furnished through an irresponsible medium as readily and as genuinely as can be produced by an adept. But the mediums can not control them. Much psychical phenomena is faked, because the genuine is so great a drain on the medium that he can not generate the force to produce it often. Yet he feels that he must keep his patronage at any cost. Irresponsible mediumship is fraught with great peril.

Initiation —In the soul’s pilgrimage Arcanum XVIII denotes the neophyte’s work in the astral, freeing earth-bound souls from their fetters, assisting those deceived to realize their errors, and encouraging them to strive for a new and better life. Occult Science —Mediumship is the science of reception and transmission, embracing the law of affinity and its application in the production of phenomena. Spread of 36 —This spread is used to give a general reading of conditions and events. After the customary preparatory shuffling and cutting, the cards are dealt one at a time face downward in a square of 36, starting at the bottom right-hand corner. To read this spread, turn the cards over, from top to bottom, one at a time, in the order of their sequence as given in the diagram on page 211. Read each card as it is turned either as something conditioning the card just preceding it, or as a subsequent event, as the case may be. The bottom row represents the past, the next row above represents the present conditions, and the cards of the four rows above, each row in its proper sequence, as conditions in the future. Then, for additional information, after the spread has been read in this manner, start picking the cards up in pairs, reading each pair as some incident of the future. The first two to be picked up and read in this manner are 1 and 36, the next are 2 and 35, and so on until all 18 pairs have been read. This pair reading starts with the immediate future, as denoted by 1 and 36. It is not meant to supplant or contradict the first portion of the reading, but through revealing incidents of the future to shed additional information.

Solution of Ancient Cycles

The Magic Cross Spread

Chapter 12 Solution of Ancient Cycles HAVE designated under Arcanum VII that completion and perfection of form, in so far as the three-dimensional plane is concerned, is expressed by the number 7, and under Arcanum IX that the number of astral manifestation is exemplified by the number 9. We are now ready, therefore, to apply these two numbers to the law of cycles. The cycles man can understand pertain to the physical plane and to the astral plane. He should first, of course, have some knowledge of the completion of form as seen on the physical plane, such as is to be found, for instance, in the septenary grouping of chemical elements. And for this purpose the number 7 is a valuable tool. But behind all such physical expression is the realm of ideas, the realm of astrological vibrations, the realm of the character-vibrations of things. And for the purpose of investigating this inner-plane region, the number 9 should be employed to aid the understanding. Man, formatively considered, for instance, possesses a sevenfold constitution. Yet viewed from a higher scale, his interior potencies are not properly manifested until he has developed two additional factors, which we call reason and intuition. This adding of an evolutionary positive and negative factor to the outer-plane 7 gives us the inner-plane viewpoint, in which 9 aids the proper explanation. Or, let us say, the 7 colors of the spectrum give formative expression to light on the earth-plane. But to understand the more essential nature of light, its inner-plane relations must be included. Black and white, the polar opposites, must be added to the physical 7, to get the necessary inner-plane comprehension. The chemical properties of an element, to consider matter, are subject to the same law, being a periodic function of its atomic weight. But to reveal the thought-quality of the element it must be considered also as possessing a positive and negative, bringing the factors up to 9. Yet as 10 is the cyclic number, the orbit of the cycles based either on 7 or 9, or both, expand and contract in this manner: Ideal cycles, those which measure intellectual and spiritual force, are solved by applying number 9. Practical cycles, which measure magnetic and vital force and the planes of manifestation, are unlocked by number 7. 10 closes the cycle. And by using 7 and 9 in connection with the cyclic number, 10, it

is possible to solve every cycle in nature below the spiritual plane, from the intra-atomic cycle of the electron up to the orbital movement of a universe. Why are there 360 degrees in a circle? We can not say it is merely chance. A circle is obviously a cycle, therefore embraces the number 10. It is also in nature the measure of intellectual and spiritual force, as can be observed in the study of orbital motions either of planets or of atoms. Such orbits always express through four phases, which are well recognized in the moon’s orbit as its four quarters, and in the earth’s orbit as the four seasons, but are none the less present in all orbital motion. Therefore an orbit, or circle, is the cyclic number 10 multiplied by 4, or Realization (Arcanum IV), giving 40, which indicates any cycle as measuring the Realization of effort. This number 40, which is the number of Minor Arcana of the tarot, explains all reference to 40 in the Bible as periods in which Realization was accomplished. But an orbit, as a measure of ideals, or intellectuality and spirituality, is a function of the inner-plane number 9. 9 evolved to the 40th decave is 360, meaning Wisdom (9) Realized (4) in a cycle (10). Thus it is that any point on the earth’s surface passing through 360 degrees, or a day and night, is a measure of intellectual and spiritual force as applied to those born at different hours. It causes them to express, not merely the mental activity and repose which humanity at large does each 24 hours, but different Personalities. In expressing cycles in terms of time, round numbers are used because often there are variable factors, such as are spoken of in connection with the no-numbered Arcanum of the tarot. The most apparent of these variations is that the relation of the Day to the Year is not exactly 1 to 360, but 1 to 365 1 4. There is a good reason for this, but suffice it here to point out that the ancients overcame this discrepancy by making their year measure 360 days, and then at the winter solstice cutting out 5 days. Those five “Dies Non” were given over to festivity and were not counted in their calendar. The year, or orbital motion of the earth through 360 (3 plus 6 plus 0 equal 9) degrees, measures to humanity at large not only the variation in light and heat, but the quality of mental and spiritual influx. People born at different times of the year thus express different Individualities. Furthermore, the yearly return of the Sun by transit over its place in the birth-chart is the measure of spiritual energy received by individual man. Now if we wish to find the operation of the practical forces in life, we divide the number of days in the year by 7. This gives us 52 weeks. As 5 plus 2 equals 7, we know these weeks relate to practical affairs rather than to spiritual influences. And as a matter of fact, man regulates his physical existence by a week of 7 days. The Moon, as it passes through the zodiac, by its phases, or relations to the Sun, measures out to man the magnetic expansion and contraction which govern intellectual activity. This cycle is a little more than 29 days. 2 plus 9 equals 11,

therefore the 4 quarters of the Moon measure the Realization of Magnetic Force (Arcanum XI), the practical operation of which depends upon each phase of the Moon of a little more than 7 days. People born with the Moon in different parts of its orbit have different kinds of capacities. But there is another cycle of the Moon of greater import to the Soul of man. It is the cycle of a little over 27 days during which the Moon traverses 360 degrees of the zodiac. 2 plus 7 equals 9, therefore this cycle relates to intellectual and spiritual forces, and we find actually that this cycle of the Moon from one transit of the Sun to another such transit in the birth-chart, measures the germination of spiritual powers and psychic possibilities. By virtue of the function of 9, the movements in the heavens during the earth’s diurnal motion through 360 degrees measures out the Major events of life to man while the earth moves in its orbit 360 degrees. And the Moon’s orbital motion of 360 degrees measures out to man the Minor Events occurring during the earth’s orbital motion of 360 degrees. In other words, in natal astrology, whose influences come from the inner plane, the chief events of life are measured to man at the rate of a day for a year, and the minor events of life at the rate of a month for a year; both measures being functions of the number 9. The Equinox is observed to move at the rate of 1 degree in 72 years (7 plus 2 equal 9). This makes the place of the Sun at the beginning of the astronomical year appear to retrograde through the zodiac 1 degree in 72 years, or through 360 degrees, completing the circle in about 72 x 360 equal 25,920 years. 25,868 to be exact. This period measures unto man all the different mental and spiritual forces possible during one Precessional Cycle. This cycle of 360 degrees is divided by 12 into sections corresponding to the zodiacal signs, each section containing 30 degrees. Divide 25,868 by 12, and we get 2,156 years as the duration of one sub-cycle, or Age, as it is called. The equinox passes through the 30 degrees corresponding to each zodiacal sign, and this gives rise to the Age of that sign. It is the measure of the intellectual and spiritual force received by humanity, and determines its general trend. The equinox, or place of the Sun at the beginning of the astronomical year, retrograded by “Precession” back from the first of constellated Aries, which is the beginning of the circle of stars, 30 degrees, and therefore into the space corresponding to the sign Aquarius, in 1881. The exact date is January 19, 1881. The chart for the hour and minute as well as the date, and a discussion of it, are given in Astrological Lore of All Ages. This is the time of the commencement of the Aquarian Age, and because the mental and spiritual force received by humanity is different when the Sun’s place among the stars at the beginning of the year corresponds to the place of different zodiacal signs, the student can get some idea of the type of civilization that, past or future, exists while the equinox is in any sign by multiplying 2,156 years by the number of signs removed from Aquarius, and adding to or subtracting from, the year 1881.

History thus records that during the time the Equinox moves by Precession through each sign there is also a change in the practical trend of the mental force and dominant interest about every 308 years. That is, the movement of the equinox through one sign is divided into seven equal periods, the number 7 signifying this formative trend. The duration of this period within the Sub-Precessional Cycle is obtained by dividing 2,156 years by 7, the result being 308 years. Each of these formative periods is apparently under dominion of one of the seven planets. The Equinox always backs into a sign, entering the end of the 30th degree and moving back to 29, 28 and so on. And by reference to historical events we find that the first period after the Equinox enters a sign precessionally is ruled by the Sun, that the next period is ruled by Venus, the next by Mercury, then the Moon, Saturn, Jupiter and finally Mars as the last period in any sign. Anyone conversant with history can verify the influence of these periods. From this information, which was first given out by Abbot Trithemius, it is possible to determine in a general way the trend of the intellectual forces as practically applied during any period of 308 years, past or future. If the period was ruled by the Sun the energies were applied to the engrandizement of State or Empire; if by Mars, they were devoted to mechanics and war; if by the Moon, it was a period of intellectual slumber; if by Venus, the energies were given over to art and luxury; if by Mercury, to intellectual culture; if by Saturn, to subtlety and superstition; if by Jupiter, to expansion and benevolence. The Sun started his rule of 308 years on December 23, 1880. Mars ceased to rule Dec. 21, 1880. Or, to be more precise, the solstice of 1880 in December is the point of reckoning from which the student can trace the influence of these periods either forward or backward. Now we come to a very interesting theory which probably has no valuable practical application. That the obliquity of the ecliptic is constantly changing was observed by ancients as well as by moderns. That is, the Pole of the earth is moving in an orbit at right angles to the earth’s diurnal rotation at the rate of about 1 second every 2 years, or 1 degree in 7,200 years. If, therefore, the earth should continue this motion it would turn completely polarwise in 7,200 x 360 equal 2,592,000 years. And as turning around completely equatorwise is called one common day, so turning completely around polarwise is called one polar day. According to modern astronomers, however, the earth does not thus turn completely over polarwise, but after moving through 3 or 4 degrees starts to swing back, according to known laws, which cause it thus to wobble. But because the time involved to observe this swinging back was so great some ancient concluded this polarwise motion continued uniformly on around the circle, and he based his larger periods of duration on this false Polar Day of 2,592,000 years. The days of creation mentioned in Genesis refer to these Polar Days of immense duration. The Polar Day was known in Egypt, and its duration is incorporated in the Great Pyramid; although just because the amount of average movement of the earth Polarwise is included in this monument does not warrant us to conclude that they

believed the earth thus completely to turn over, as this movement over a few degrees, even though it swings back, is really one of the most important astronomical movements, having profound effects upon the climate and other matters on the earth. And it is this average movement of 1 degree in 7,200 years which the pyramid records. It should be understood that there is both geological evidence and archaeological evidence as well as modern knowledge of astronomical movements which all indicate that the earth does not turn over Polarwise and that the races which have been assumed to exist never have existed on the earth in physical forms. But because the theory was developed to a fine degree in India, and is the basis of the various sacred cycles there recorded, as well as being linked up with their accounts of races which once inhabited the globe, it is valuable to know it, even as a theory which modern science seems completely to have refuted. The theory is that the Polar Day is the exact duration of the life-wave on the earth, and that this is the average time of the life on each planet. Therefore for the life-wave to travel once around the chain of 7 planets, and thus give formative expression to and develop 1 Round of Humanity, containing 7 Root-Races, takes 7 x 2,592,000 equal 18,144,000 years. Then to produce 7 Rounds of humanity requires 7 x 18,144,000 equal 127,008,000 years or 49 Polar Days. Then comes the Jubilee of Nirvana during which Nature sleeps for 7 Polar Days while the life-wave goes once around the septenary chain. Then, according to this Eastern theory which archaeology quickly disproves, commences the Second Series, and the 7 Families, or Rounds of 7 Root-Races, each ascending to Angelic Spheres to become the parents and Guardians of the new series of humanity. The number 360 was used by the ancients of the East to veil their sacred cycles, 360 Common Years being called One Divine Year. The Hindus, in their studies, also made use of the cyclic number 10. Thus we are informed that the Divine Maha Yug is composed of 10 Great Ages or Cali Yugs. A Cali Yug is 1,200 Divine Years, or 360 x 1,200 equal 432,000 common years, during which the earth’s pole, according to their theory of polar motion, was supposed to pass over 1 6 of its orbit of 2,592,000 years, making the sextile aspect to its own place. A Dwaper Yug is two Cali Yugs, or 2,400 Divine Years, or 864,000 common years, during which the pole is supposed to pass over 1 3 of its orbit, making the trine aspect to its original place. A Treta Yug is 3 Cali Yugs, or 3,600 Divine Years, or 1,296,000 common years, during which the earth’s pole was supposed to pass over 1 2 of its orbit, making the opposition to its original place. A Satya Yug, according to these Hindu cycles, is 4 Cali Yugs, or 4,800 Divine Years, or 1,728,000 common years, during which the earth’s pole is supposed to pass over 2 3 of its orbit, making the second trine to its original place. Furthermore, a Maha Yug is composed of 1 Cali Yug plus 1 Dwaper Yug plus 1 Treta Yug plus 1 Satya Yug, or the equivalent of 10 Cali Yugs, 12,000 Divine Years, or

4,320,000 years, during which, according to the Hindu theory, the earth’s pole is supposed to pass 12 3 times around its orbit. A Maha Yug is thus composed of 4 aspects bearing the relation 1-2-3-4 to each other, completing the number 10. And a Manwantares is 1,000 times 1 Maha Yug, during which portion of the Great Kalpa the planetary chain has been disintegrated and reorganized several times. In some sense, for tradition so wide spread is seldom without adequate foundation, there doubtless was a Golden, Silver, Copper and Iron age. Astrological influx combined with climatic conditions at some time in the dim past of the world. We are not justified, however, in believing these ages were dependent in the strict sense upon the hypothetical Polar Day. Yet an account of this theoretical linking up, as derived from Hindu sources, is not devoid of interest. It was supposed that these ages referred only to the first Round of humanity, and as a matter of scientific fact, the evidence all points that humanity has not been upon the earth longer than the periods embraced within one or two Polar Days. But it is supposed, according to the theory, that these ages recur again as the life-wave leaves the planet, developing the highest states of the round, although they are not strictly called by the same names. It was supposed that with the pole at right angles to the ecliptic, or sun’s path, there was an ideal climate in the temperate zones, and that the climate does not become excessively severe until the pole moves through 4 x 9 equal 36 degrees. As the pole moves through 1 degree in 7,200 years, this period of the Golden Age was supposed to have lasted 36 x 7,200 equals 259,200 years. Then while the pole passed through 3 x 9 equal 27 degrees, giving the Sun a maximum declination of from 36 to 63 degrees, there were hot long days in summer and cold long nights in winter. This Silver Age lasted 27 x 7,200 equal 194,400 years. While the pole passed through 2 x 9 equal 18 degrees, the Tropics reached an angle of from 63 to 81 degrees, and there were tropical summers and arctic winters on all portions of the globe. This Copper Age is supposed thus to have lasted 18 x 7,200 equal 129,600 years. Then while the pole was passing through 1 x 9 equal 9 degrees, the Sun was approaching its vertical position once a year to both North and South Poles, and the climatic conditions were frightful. This Iron Age was supposed to have lasted 9 x 7,200 years or 64,800 years. These 4 Ages, related to each other by this theory as 1-2-3-4, are embraced in the time the Pole passed over one quadrant of 10 x 9 degrees, or 90 x 7,200 equal 648,000 years. And according to this Eastern theory the place in evolution of our present Great Western Race is that of one branch of the Fifth Root-Race of the 4th Round of Evolution. Not the slightest evidence has been found to date that man existed on the earth so long ago as is thus implied. The records in the rocks indicate that one round of 18,144,000 years ago takes back to the end of the Oligocene Period of Geology, in which horses were the size of coyotes with three toes in front and three behind, camels were the size of sheep, bison, deer and the ox were small hoofed mammals, dogs were soon to develop to the size of bears, and the claws were developing on what later became

lions, tigers and cats. And if we go back 4 such rounds, geology indicates there were no mammals, that it was a time when reptiles dominated the earth, and the first primitive birds, and the marsupials, forerunners of the mammals, were just developing. Or, if we wish to call the little rat-size marsupials mammals, which later they developed into, we can say they were beginning to develop along the lines we now recognize as mammals, about 4 such rounds ago. But if we consider the length of time covered by the Golden, Silver, Copper and Iron Age, that is, 648,000 years, there is plenty of evidence that man was on earth that long ago. Also that the earth once had, but not due to polar motion, a mild and fruitful climate, followed by increasing cold, which about a million years ago ushered in an ice age, with intervals of warmth for thousands of years, followed by more glaciers. Racial memory undoubtedly preserves a consciousness of times which were mild and bountiful, followed by times in which there was tremendous cold and hardship. Eden on earth, and the Age of Horrors are dreams which record actual conditions that transpired since men are known to have inhabited the earth. The Sun—Arcanum XIX —Letter: Egyptian, Quitolath; Hebrew, Quoph; English, Q. Number, 19. Astrologically, the zodiacal sign Leo. Color, the lighter shades of orange. Tone, high D. Occult science, organic alchemy. Human function, inspiration. Natural remedy, such herbs as camomile, daffodil, cowslip, anise, eglantine, fennel, eyebright, dill, lavender, poppy, yellow lily, marigold, St. John’s wort, mistletoe, pimpernel, parsley and garden mint. Mineral, the talismanic gem ruby, and such stones as the chrysolite, hyacinth and soft yellow minerals. Q—19 expresses in the spiritual world, the supreme heaven. In the intellectual world, true happiness. In the physical world, sacred union. Remember, then, son of earth, that the light of the mysteries is a redoubtable fluid, put by nature at the service of the will. She lights those who know how to direct her; she strikes down with a thunderbolt those who ignore her power or who abuse it. If Arcanum XIX should appear in the prophetic signs of thy horoscope, happiness awaits thee in domestic life if thou knowest how to strengthen the conjugal circle and guard its sacredness in the sanctuary of the heart. In Divination, Arcanum XIX may be read as Happiness and Joy. Arcanum XIX is figured by a young man and a young woman holding each other by the hand. About them a circle of 20 flowers springs from the earth. Above is a radiant Sun of 21 rays, in the center of which is the symbol of conjugal union. This sun is the symbol of perfect union expressed on all three planes; perfect harmony of physical desires, intellectual interests, and spiritual aspirations.

The young man and woman are plainly dressed, indicating simplicity of life, moderation of desires and purity of thought. The flowers springing up about them symbolize the joy and happiness of the domestic circle which more than compensate them for material hardships. The 20 flowers signify the potency of domestic harmony to Awaken and Resurrect the spiritual flora of the soul. This ensemble personifies the fact that when the sexes are truly wed, and the triple laws of harmony are obeyed, that their lives are a constant round of happiness and joy, even amid adversities and privation. Number —Numerically, 19 is the third decave of 1; or Arcanum I, Creative Energy, operating on the plane of Arcanum III, or Marriage. Consequently, Arcanum XIX is the application of the Divine Fire, controlled by Will and Intelligence, to the elaboration of domestic bliss. It is not only the perfect nuptial union of 7, but denotes added Sacrifice and Devotion (7 plus 12 equal 19). It may, or may not, indicate the union of soulmates. But it certainly indicates the union of souls harmonious on all planes, not merely for the purpose of spiritual advancement, but also for the production and rearing of children and to experience the joy of a home. Yet in fact, the harmonious vibrations set in motion, and the sacrifices necessary in the rearing of offspring, are most potent factors in developing the spiritual nature. Astrology —Astrologically, the house governing pleasure, joy, happiness, children and love affairs, is ruled by the zodiacal sign Leo. Leo governs the heart and its sympathies. It is the significator of such love as springs unselfishly into existence as the result of natural harmony, rather than the artificial marriages that today are all too common, which are prompted by material advantages. This “Lion of the house of Juda,” as it is called in Revelation, corresponds to Arcanum XIX. Human Function —Inspiration means the indrawing of the spirit. The source of all life and energy and spiritual power is the Sun, and He is the true source of inspiration. Leo is the home of the Sun, the heart center of man through which the Sun exerts its strongest inspirational power. Leo, therefore, corresponds to the capacity to receive inspiration. Love, which is ruled by Leo, is acknowledged to be the power which opens the inspirational gates. This is symbolized by the Sun overshadowing the lovers in Arcanum XIX.

Alchemy —In alchemy, Arcanum XIX represents the quaffing of the true Elixir of Life. This does not bring instantaneous perpetual youth, for perpetual youth is the result of the gradual changes which the Elixir sets up in the finer forms. This Elixir is really a love potion, and the result of quaffing it is a general and complete harmonizing of all the internal vibratory rates, so that they sound a sweet and powerful chord, the pitch of which gradually rises as the body and desires are refined, and in time thus results in youthful vigor added to perpetual life. Bible —In the Bible, Arcanum XIX represents the increase of oil by Elisha: 2 Kings, 4:6. “And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel.” Again in Kings 2nd, 4:17; “And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.” In the New Testament we find, Math. 5:9, “Blessed are the peacemakers; for they shall be called the children of God.” And Rev. 22:17, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, Come: and whosoever will, let him take the water of life freely.” Masonry —In Masonry, Arcanum XIX is the basis of the Intendant of the Building degree in which the vacancy left by Hiram, the lost soul-mate, is filled. As the third decave, or marriage function of the creative 1, it is mentioned in the first Masonic degree: “Behold how good and how pleasant it is for the brethren to dwell together in unity! etc.” Furthermore, Arcanum XIX is the Lion’s paw grip by which Hiram Abiff is finally raised. Magic —In Magic, Arcanum XIX represents the sanctity of the home circle, within the protection of which, when it is harmonious and pure, there is utmost safety from any and all forces of evil. Where there is complete harmony, the forces of discord, and all evil tends to discord, can not intrude. The harmony between two who love devoutly is repellent to pernicious thoughts and pernicious entities. It is a hallowed circle of invisible influence which they can not penetrate. For this reason, and because the unselfish feelings developed in the rearing and care of children tend powerfully to raise the dominant vibratory-rates far above any which

can be reached or influenced by pernicious entities, these do their utmost to discourage domestic life and the rearing of children. It is even taught in some quarters that a woman who bears children forfeits her chance of spiritual attainment in this life; and not until she reincarnates again and lives a non-child-bearing life can she expect to make much spiritual progress. This is patently an inversion of the real truth; because spiritual progress depends upon love, unselfishness, and the refinement of the thoughts and emotions, and nothing develops these soul qualities faster than the love and care of a parent for children. The love of parents for their offspring is often the saving grace of their lives, keeping the inward affectional fires burning, whose warmth transmitted to the soul, keeps it from sinking into the icy death of self-centeredness. The bearing of children on earth corresponds to sacred functions in the spiritual world. And while it is true that economic conditions, as well as pronounced discords in the fifth house of the birth-chart, may be severe enough that it is the wiser course not to bring children into the world, as they could not be given proper support and proper vigorous bodies, yet such conditions contravene nature, and occasion the loss of valuable experience to the soul. The very fact that childlessness is always indicated in a birth-chart by severe discords, shows that such a condition is in the nature of an affliction rather than a benefit. Such a childless life can only be compensated for, in its effect upon the soul, by some marked and continuous effort, to benefit and care for some section of mankind, or some work for mankind as a whole. There is a great amount of foolishness taught concerning the possibilities of eugenics. In order that men should profit as does domestic stock, through proper breeding for results, it would be necessary to place a practical breeder in charge of the whole human race, with the power to prevent the mating of all humans except a few superior individuals whom he would select, and to be able to compel the union of any man and woman, regardless of their desires in the matter. Such power, which is the secret of a stock-breeder’s success, is not likely to be given any man. It is possible, within limits, however, to select the birth-chart of a child and thus determine many of the characteristics which the child shall possess. It is possible, also, through proper environment, to encourage characteristics which otherwise would not develop. And the ancient magi believed that an ideal image of characteristics of the future child, held by both parents before and at the time of conception had a powerful effect in determining the kind of soul attracted to the form thus conceived. They held also, as elaborated in Course 4, that the mental plane in general of the parents, as indicated by their daily thoughts, and their harmony or discord in relation to each other, had a still further influence in shaping the destiny of the future child.

Initiation —In the soul’s pilgrimage Arcanum XIX represents the reunion of true soul-mates into a single soul-mate system. So far as common requirements are concerned the marriage of harmonious souls is sufficient to afford those harmonies which aid spiritual progress. And, because this inner union is of spiritual bodies, only the few are highly enough developed to recognize it when it does take place. The majority mistake magnetic affinity for this inner blend, and consequently all too many discard one partner for another in the belief that the soul-mate has been found. This is a deplorable situation, but does not mitigate against such relations when they exist in truth. In fact, this abuse is just another inversion of something holy to gratify sensuality. The real union of soul-mates, to which Arcanum XIX corresponds, is purely spiritual, and does not of necessity require carnal contact. The blend may even take place in the spaces while the individuals are asleep, all, or nearly all recollection of it often vanishing when they awaken. Yet once this bond is formed, its power is never lost, and ultimately the two become conscious of the bond, either in this world or the next, and they begin to function then as a single system. Occult Science —Organic alchemy is the science which embraces all life-forms in the universe, and the changes in their characters which are produced by their experiences, and the processes by which they develop along special lines, each to become a valuable function in the body of the universal organism. Such processes are indicated as taking place by Arcanum XIX. The Sarcophagus—Arcanum XX —Letter: Egyptian, Rasith; Hebrew, Resh; English, R. Number, 20. Astrologically, the Moon. Color, green. Tone, F. Occult science, the next life. Human function, the Divine Soul. Natural remedy, hydro-therapy. Mineral, the metal silver. R—20 expresses in the spiritual world, the immortality of the soul. In the intellectual world, the judgment of conscience. In the physical world, unexpected elevation. Remember, then, son of earth, that all fortune is changeable, even that which appears most stable. The ascension of the soul is the fruit that it should draw from its successive trials. Hope in suffering, but mistrust thyself in prosperity. If

Arcanum XX should appear in the prophetic signs of thy horoscope, fall not asleep, either in idleness or forgetfulness; for thou hast a mission to accomplish which providence will reveal when thou art prepared to receive it. In Divination, Arcanum XX may be read as an Awakening or Resurrection. Arcanum XX is figured by a sarcophagus on whose side is pictured a scarab. Above this tomb a genie sounds a trumpet, whereupon it opens and a man, woman and child rise from it, still dressed in their winding sheets. The sarcophagus is the tomb through which man ascents to a higher life. The scarab is symbol of the immortality of the soul. The genie blowing the trumpet is the call to ascend to higher spheres. A man, woman and child arise together to indicate that immortality depends upon the trinity of positive and negative soul-monads united about their Deific ego. The innocence of the ego is represented by the child. The real tomb is the physical body which confines and envelops the soul while it develops its powers through the functions of social life; its relations to other life-forms. After one life in human form it has acquired self-consciousness and has no need to return to earth. As indicated by the trinity rising from the grave, there are opportunities for family life and other experiences on the next plane, the total ensemble symbolizing this entering into a new and active life in a realm above matter. Number —Numerically, 20 is the third decave of 2, and thus represents Arcanum II operating on the plane of Arcanum III, occult science manifesting in marriage. In the King’s chamber of the Great Pyramid in Egypt is found a lidless sarcophagus, symbolizing the soul’s flight out of matter, and out of the physical body; but significant enough, no sarcophagus is found in the Queen’s chamber, for those who devised this great monument of occult science recognized that man and woman were but the two immortal portions of one Deific spiritual ego. Astrology —The Moon governs all periods of gestation, and is the magnetic mother of all life. Life on earth, in a physical body, is but the period of gestation which precedes a more vivid and active life in higher-dimensional realms. The Moon thus corresponds to Arcanum XX. Human Function —The ego is a spiritual spark of Deity, and as such is eternal; but the soul alone is immortal. What the Moon is to the Sun, that the soul is to the ego. It is the divine soul which, having evolved through countless life-forms, attains self-conscious immortality. Its effort in this direction is shown in Arcanum XX.

Alchemy —In alchemy, Arcanum XX represents the Consciousness of the changes in himself, or the changes in other things, as the case may require, that take place as the transmutations proceed. It is the recognition of the new vibratory rates. Bible —The trinity rising from the sarcophagus of Arcanum XX is referred to in John 21:14; “This is now the third time that Jesus showed himself to his disciples, after He was risen from the dead.” Then Luke 24:51; “And it came to pass while he blessed them, he was parted from them, and carried up into heaven.” Such ascensions are mentioned still further in Rev. 20:6; “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power.” This signifies that those who attain adeptship, and in the process build a spiritual form, not only voluntarily translate to the inner plane when life’s work is over, but that, instead of requiring still more arduous experience in the astral realms, they move at once to sojourn on the spiritual plane, thus escaping the so-called second death. Voluntary ascension is plainly indicated for both Elijah and Jesus, and may be inferred for Moses; Deut. 34-6; “But no man knoweth of his sepulchre unto this day. And Moses was an hundred and twenty years old when he died; his eye was not dim, nor his natural forces abated.” The birth into the next life may be accidental, natural, or surgical, depending on the circumstances. The natural method is that indicated in the lives of Jesus, Elijah, Moses and certain of the Indian tribesmen of the North. That is, they go voluntarily, and need no assistance from others on either plane. The accidental method of birth into the next life occurs frequently on the field of battle, in sudden accidents, where there are explosions, and other places in which the death of the physical comes without warning and with considerable shock. In such cases not infrequently the individual does not realize for some time that he is dead. These cases, however, which represent a temporary inability to make the proper adjustment to the inner plane, are not the same as those in which, through the strong and unbreakable attachment to some earthly thing the individual is earthbound: Rev. 20:5; “But the rest of the dead lived again until a thousand years were finished.” Masonry —In Masonry, Arcanum XX is the basis of the Perfect Master degree. It is symbolized by the sprig of cassia, sign of immortality, that was found on the grave of Hiram Abiff. Still more is it exemplified by the coffin with a five-point star on the lid, and leaning over it the immortal sprig of cassia.

In the ritual of raising Hiram Abiff from the grave, there are three attempts made, as signified by the three persons rising from the tomb of Arcanum XX. The first two efforts are unsuccessful; and the resurrection is finally accomplished only when the soul-union method of the Lion’s paw grip of Arcanum XIX is employed. Magic —In many magical practices the assistance of those who have once lived on earth is invoked. More commonly than not those who control mediums are, or pretend to be, those who have once lived on earth. It is true that a medium can tune in on a thought-form, or record left in the astral substance about our planet, so thoroughly as to be dominated by it. This is especially true of thought-forms to which, through mental magic, elemental life-forms have been attached. More commonly, however, mediums are actually controlled by those who once lived on earth, or they tune in on the thoughts and desires emanating from the unconscious minds of those in their circle. The electromagnetic body of a person never moves far from the corpse after physical death, and it has no intelligence, or special power that can be utilized. The astral body of an individual can only be used through control of it, and an astral body is not a shell. The only spooks and shells of human origin are the powerful thought-forms left by people under great emotional excitement, the astral bodies of souls which are earth-bound, and the electromagnetic bodies of those whose corpses have not yet disintegrated. One might delude oneself into thinking any one of these was a departed loved one; but the discriminating would not make this mistake; and such spooks and phantoms can not be made successfully to impersonate loved ones who have passed to the next plane. The teaching that such is the case is merely the inversive use of a fact in the effort to disparage the belief in the immortality of the soul and to create a disbelief in the possibility of spirit communication. Initiation —In the soul’s pilgrimage Arcanum XX represents the awakening of the soul to its angelic state as the result of entering into the soul-mate system. Occult Science —The Next Life, is the science of those conditions which surround the life-form after it passes from the physical plane, and embraces a consideration of inner-plane properties, and the means by which the soul continues its advancement in the realms beyond the tomb.

The Magic Cross Spread —In this spread the cards are shuffled and cut as usual. Then five cards are dealt in a straight line from left to right; and eight more cards are dealt in a vertical line crossing the horizontal row at right angles, as illustrated on page 214. Thus while there are really only 13 cards in the spread, there are 5 in the horizontal line and 9 in the vertical line, making 14, the double 7 of regeneration. This explains the mystery of the cross; for 13 is the cross of death and 14 is the rosy cross of life. The cards marked on the diagram 1 and 2 are to be read as the past. Cards marked 6 and 7 are the hopes and expectations. 4 and 5 represent the opposition and the adversaries. Then 3 is the present, where all factors meet to give birth to the future. And cards 8, 9, 10, 11, 12 and 13 represent the future so conceived.

How to Read the Tarot

Chapter 13 How to read the Tarot ROFICIENCY in any art, physical or psychical, depends largely upon system and method; and this is true of acquiring proficiency in tarot reading. The first thing to adopt in formulating such a system is a rule in which, except when another shuffles them for the purpose of receiving a reading, no other person is permitted to handle the cards. The more the tarot reader handles the cards the better, for they thus the more completely become impregnated with his magnetism and are able to respond to the subtle thought-vibrations of his unconscious mind. But the magnetism and thought-emanations of others tend to impair this responsiveness through mixing the influences. For this reason new cards are not so good as those which have been used repeatedly in card reading. And in order that they may the more fully retain the reader’s influence they should not be left lying around in contact with the household furniture and thus become contaminated with the magnetism of others; but for best results they should be kept in a special box. This box should not be too large, and a wooden box lined with silk, which is a non-conductor, is preferable; a small box of soft white pine being excellent for the purpose. If the reader expects to devote much time to tarot practice, and to the spiritual aspect, it is better to have two different tarot packs. The magnetism, or mental emanations, with which the cards become saturated in giving personal readings belongs to one basic vibratory level, while philosophical and spiritual research belong to another. If the cards used for the higher lines of thought are also used in personal readings they may become so influenced by the lower trend for which they are used that they do not properly respond to the desire to obtain information about spiritual things. So it is well to have a separate pack for each type of use, and not to use either pack for gaining information except on its own vibratory plane. As a table on which to lay out the cards, any surface will do. A sewing table is excellent and easily handled; but where the amount of time devoted to the subject warrants, a light, unvarnished and unpainted table of soft white pine is still better. A new table imparts no extraneous thought-vibrations to the cards, and if unvarnished more quickly absorbs the thought emanations of the reader and gives the best conditions for the psychic intelligence to manifest itself.

A room which is the scene of constant discord and strife is not suitable for any kind of psychic work, as the vibrations left disturb the tranquillity of the unconscious mind and tend to impair the action of the psychic intelligence in its manifestation through the cards. Of course, good results can be obtained when the conditions are not ideal. I have here merely outlined the best conditions. But if these are not to be had, diligent practice will yield good results with the cards even under very unfavorable circumstances. I have in an early chapter of the course indicated that a definite system in shuffling and cutting should be followed, and only departed from when there is a very urgent impression to do so. Thus the unconscious mind of the reader, and such other psychic intelligences as may be present, will have a clear idea of how the cards are going to be handled. Knowing how the cards will be handled facilitates giving them the proper arrangement by which accurate information may be conveyed through them. The person to whom the reading is given should be seated on the opposite side of the table facing the reader; and if the arrangement permits, it is better that the reader sit on the south side of the table and the person to whom the reading is given sit on the north side. The natural magnetic flow is from north to south, and this seating aids the establishment of a relation of positive to negative between the client and the reader. Before the cards are touched the reader should ascertain just what it is that the client wishes to know, so that he will have a clear idea of what the cards are expected to reveal. Then he should ask the client to clear his mind of all desires and thoughts other than the desire to receive a true and correct reading, or answer to the question. A trivial attitude will cause the reading to take a frivolous turn. And if there is a strong desire in the mind of the client or reader to receive a certain answer, it will tend to cause the cards to give that answer. But if the desire is only for the truth, and there is earnestness, the cards will mirror this attitude and respond with a clear and accurate reading. Holding their minds to this unbiased attitude to know the truth, the client is then instructed to pick up the cards and shuffle them in such a manner that the ends of some will also be reversed. He is then told to cut them at random into three separate piles, and to collect them again into one pack in a manner giving them a different position than they had before cutting. This process is gone through a second time, and then a third time, all the while the minds of both being occupied with the desire to receive a truthful answer. When they have been thus shuffled, cut, and recollected the third time by the client, the reader takes the cards and deals them from the top, face downward, in the form of the spread he chose to use before the shuffling started. Then the reader starts by taking the first card by the top and turning it over from top to bottom so that it lies face upward on the table. He looks at this card and notes any impressions he receives in connection with its usual divinatory significance and states them to the client. But in reading the interpretation he is merely to be guided by the common meaning, and is not to be restricted to it.

For the sake of facility the brief divinatory meaning of each card as given in these lessons should be memorized. Yet the real artist will recognize that every card is the symbol of some astrological influence, and his intuition often will select some phase of this astrological rulership to indicate the events which are to transpire. The Broader Significance of Each Card —On each Major Arcanum is given its corresponding number, at the upper right-hand corner is the symbol of its astrological planet or sign, below is the English letter, at the lower left-hand corner its Hebrew and Chaldean letter, at the lower right-hand its Egyptian letter, and if it corresponds to a zodiacal sign, the stars of the constellation picturing the sign are traced on the card as they appear in the sky. Outstanding things relating to each Major Arcanum are given in the text accompanying its description; and further things ruled by the corresponding sign may be learned from Chapter 5 of Course 5, Esoteric Psychology and Chapter 3 of Course 4, Ancient Masonry; and further things ruled by the corresponding planet may be learned from Chapter 7 of Course 8, Horary Astrology and Chapter 5 of Course 10-1, Delineating The Horoscope. The scope of interpretation of each arcanum is thus vastly increased through the application of the law of correspondences. For instance, should Arcanum XVI be turned up it might read as an accident, which is the common meaning. But this arcanum is really an expression of the energy of Mars, so that if there were cards preceding it which indicated sickness, it should then be read as a surgical operation; for surgical operations only occur in people’s lives when there is a Major Progressed Aspect involving Mars in their birth-charts. The Kings, Queens and Youths See Pages 4, 5 & 23 —On each of the court cards which represents a type of individual, in addition to the corresponding playing card symbols to be found above and below on the left-hand side of the card, and the emblem of the suit to be found at the lower right-hand corner, the symbol of the zodiacal sign it represents is given at the upper right-hand corner, and on the card the stars of the constellation picturing that sign are traced as they appear in the sky. If the picture on the card is that of a man, it represents a man when right way up, and represents a woman when reversed. If the picture is that of a woman, it represents a woman when right way up, and represents a man when reversed. Then the suit alone indicates one of the four general temperaments, and the complexion of the individual thus designated, if such is all that is required. The brief description and the Key-phrase given in association with each card representing a person, adds further information about the designated individual. But the student, as he advances will desire more details about such persons as are indicated in the

spread; and on occasions will wish to know their spiritual leanings as well as their more common characteristics. The description of people born under each zodiacal sign, as set forth in Chapter 2 of Course 2, Astrological Signatures and Chapter 3 of Course 10-1, Delineating the Horoscope, will give full details of their characteristics; Chapter 4 of Course 8, Horary Astrology, will give their personal appearance; and the allegorical story and its spiritual teaching given in Course 7, Spiritual Astrology, as relating to the sign, will reveal their spiritual possibilities. The Horsemen See Page 41 —The Horsemen are mounted to signify the carrying power and astrological significance of thought. The suit, as shown by the symbol at the lower right-hand corner indicates what the thoughts are about. They represent the thoughts of other people in relation to the client; usually being the thoughts of the person nearest whom found in the spread. If a Horseman is found right end up, it indicates that the thoughts and plans so signified are favorable to the client; but if the Horseman is reversed, the thoughts and plans are detrimental to the interests of the client. The Minor Arcana —In astrology the Sun or a planet is considered not only in its relation to the point where the observer stands, but also in relation to its position in the zodiac. In relation to the diurnal rotation of the earth, when the Sun is on the M.C. at noon, it corresponds to Jod of the divine word, and to the suit of scepters; yet in relation to the Sun’s apparent annual journey through the zodiac, scepters correspond to the fiery signs.

When the Sun sinks below the western horizon its position corresponds to the first He of the divine word, and to the feminine suit of cups; yet in relation to the zodiac, cups correspond to the watery signs. When the Sun is on the nadir at midnight, where one day joins another and the power of darkness is greatest, this position corresponds to Vau of the divine word, where Jod and He unite, and to the suit of swords. Yet in relation to the zodiacal circle, swords correspond to the earthy signs. Finally, when the Sun rises on the eastern horizon, bringing new life to an awaiting world, its position corresponds to the suit of coins; yet in relation to the whole zodiac, coins correspond to the airy signs. The common divinatory interpretation of the Minor Arcana considers the suit according to the positions relating to the diurnal rotation of the earth; that is, in reference to the M.C. (business), the Desc. (affections), the Nadir (affliction) and the Asc. (life and money). But the inner interpretation is derived from the correspondence of each card to a ten degree section of the zodiac. Each Minor Arcanum has its number placed at the upper left-hand corner, and the symbol of its suit at the lower right-hand corner, the emblem being repeated the

proper number of times in the symbolic design. The nine arcana of each suit correspond to the nine decanates of each zodiacal triplicity, the tenth arcana, both embracing the whole triplicity as a completed circle and marking a transition to a new cycle, being summarized by the triplicity’s Key-word. The Movable signs of the zodiac are the starters, the PIONEERS, hence the true point of departure in any triplicity is not where it first appears in the zodiac, which with the earthy triplicity, for instance, would be Taurus, but with its first appearance in a movable sign. Thus the fiery triplicity commences with Aries, the watery triplicity with Cancer, the Airy triplicity with Libra and the earthy triplicity with Capricorn. If you will turn to the illustrated key on page 22 of Chapter 2, it will be plain that the first three decanates of the earthy triplicity, corresponding to the suit of swords, are there shown numbered 1, 2, 3, in Capricorn at the top of the key; that the next three decanates occur in Taurus and are numbered 4, 5, 6; while the last three decanates of the earthy triplicity appear in Virgo, numbered 7, 8, 9. A little study of this key will indicate the astrological position and correspondence also of the decanates of the other triplicities corresponding to the other suits. Each of the Minor Arcana below 10 thus corresponds strictly to one of the 10 degree section of the zodiac. And as each of the 36 decanates is pictured in the sky by a constellation, the stars of the constellation corresponding to each Minor Arcanum are traced upon it. In the text, in addition to the common divinatory meaning of each Minor Arcanum is given its inner interpretation, which is revealed by the Key-word of the decanate to which it thus belongs. As the student advances, however, he will wish still more detailed information as to the significance of these Minor Arcana. The symbols indicating the decanate to which each belongs are given at the upper right-hand corner of the card, and the planet ruling the decanate is placed, for ready reference, at the lower left-hand corner. Full details of the physical significance of each decanate, and thus of its Minor Arcanum, may be learned by consulting Chapters 1 and 2 of Course 10-1, Delineating the Horoscope, while the allegorical story relating to each, which reveals its spiritual significance, can be had by looking up the decanate in Course 8, Horary Astrology. Interpreting The Cards —Beginners should restrict their interpretation closely to the common divinatory meaning; but it will be seen that as all events, thoughts and circumstances have astrological correspondences, every possible combination of events and conditions may be indicated in a tarot spread if the wide astrological interpretation is used. If all the cards are turned over before the reading starts the mind spontaneously wanders all over the spread and it detracts from the ability to draw correct conclusions from the card under consideration. Therefore, the cards should be turned over, one at a time, as read. After reading the first card, which usually indicates some

event or condition in the past, the next card should be turned over and read as a subsequent condition or event modifying the first, and the third card as a circumstance modifying all that has preceded. Thus proceed from past through the present into the future, each card like a single petal of the opening bud of events, which alters in shape as it expands, yet all required to represent the full blown flower of the future. Some of the cards will be found right end up, and some reversed. But this reversal of ends does not reverse the meaning, as is sometimes thought. Instead it makes the card somewhat less fortunate than it is when right end up, just as a planet is less fortunate when it receives a bad aspect, or as a sign is less fortunate when its ruler receives an inharmonious aspect. For instance, Saturn can hardly be considered a benefic planet when well aspected, and Arcanum XV is never a good card, even when right end up; but when reversed it is more like Saturn afflicted by a discordant aspect. On the other hand Jupiter, even when much afflicted, is never very malefic; therefore Arcanum V, even when reversed can signify very little evil, although it is then not so good as if right end up. The same principle applies also to the minor arcana. Thus except for the court cards, the significance of which when reversed has already been explained, any card right end up is more fortunate than it is when reversed. To determine the influence upon the life of the client of any Court Arcanum, consider the card just preceding it in the spread. To determine what action will be taken, or move made, by a person represented by a Court Arcanum, consider the card that next follows it in the spread. One may read the cards for himself; and one may read the cards successfully for an absent person, both shuffling and reading the cards. And as in any art, proficiency is acquired only by much practice and observation of results. When using the tarot cards for spiritual and philosophical problems, in which the life of no person is involved, the Major Arcana become of great importance, and at times may be used apart from the other cards. In such considerations the 12 Court Arcana represent the 12 zodiacal signs, and the things to which they correspond, such as the 12 types of intelligence. The Horsemen then represent the 4 elemental kingdoms, and also the four principles related to the word Jod-He-Vau-He. The Minor Arcana become useful to designate the various numerical relations. In using the tarot for philosophical and spiritual problems, the Court Arcana, other than the Horsemen, may also be taken to signify the influence of their corresponding zodiacal signs to modify conditions. And in the use of the cards for such purposes, it should be carefully borne in mind that the reading of the Major Arcana should always occupy the same plane as the problem to be solved. Thus if the problem concerns the physical plane, such as the destiny of a nation, its success in war or commerce, the geological epochs of the earth, the growth of plants and animals—physical relations—the reading given for the physical world should be used. But if the problem is concerned with the soul world, with mental action, with the intellectual development of life, or with the interaction of magical

forces, the reading should follow the interpretation of the Major Arcana given for the Intellectual world. Furthermore, if the thing about which information is sought has to do with universal principles, with spiritual conditions, with eternal verities, or with the working of God’s Great Plan, the interpretation given in connection with each Arcanum in the spiritual world should be employed. The idea is always to have the premises and conclusions on the same plane. The Major Arcana of the tarot are only surpassed as subjects for meditation by the spiritual texts of astrology. One such card can be used thus on one day, and another card on the following day, its symbolism and meaning in the three different worlds receiving undivided attention. After thus thoroughly covering the entire 22, they may be variously joined in twos, the interaction of the two principles being meditated upon, in different arrangements. If, for instance it is desired to know the value of good and evil, conjoin Arcanum V and Arcanum XV; or if the effect of controlling desire would be known, meditate upon the union of Arcanum I with Arcanum VI. Because everything which exists has an astrological correspondence which is also associated with a tarot card, by selecting the proper factors, any physical or occult problem may be solved by the use of the tarot. Thus, taking something crude, if you wished to know the possibilities of gasoline, ruled by Neptune, for power, you would select Arcanum XI. If you wished to know more about the alternating current of electrical science, you would combine X, ruling electricity and sudden changes with VI ruling the copper transmitter. Arcanum XVI thus would give you something definite to think about. In an astrological chart, to get a clearer view, you can substitute the admonition which starts, “Remember, then, son of earth,” for the dominant planet, or for the significator of the thing asked about. And if the correspondences of the factors in the problem are unknown, you can take the pack of cards and lay out a suitable spread as in other divination by cards, to get the answer. What the tarot can be made to reveal is limited only by the capacity of understanding of the person using it. The Adept—Arcanum XXI —Letter: Egyptian, Sichen; Hebrew, Schin; English, S. Number, 21. Astrologically, the Sun. Color, orange. Tone, D. Occult science, personal alchemy. Human function, the ego. Natural remedy, light and color. Mineral, the metal gold. S—21, expresses in the spiritual world, angelhood. In the intellectual world, the triumph of adeptship. In the physical world, the highest possible attainment. Remember, then, son of earth, that the empire of the world belongs to the empire of light and that the empire of light is the throne which God reserves for the sanctified will. If Arcanum XXI should appear in the prophetic signs of thy horoscope, thou wilt gather the fruit of the knowledge of good and evil, and drink of the eternal

fountain, if thou art sufficiently master of thyself to approach it without coveting; obstacles will disappear from thy path, and thy destiny will have no limit save those of thy will. In Divination, Arcanum XXI may be read as Success or Attainment. Arcanum XXI is figured by a kneeling young girl playing on a harp of three strings. Above is a wreath of twelve flowers, each flower having three blossoms. At each of the four angles of the wreath is a head; the two below being the head of an eagle and the head of a bull, the two above being the head of a lion and the head of a man. The man’s head has the sacred serpent at its brow to indicate mental fertility. In the center of the wreath is a phallus and a yoni conjoined. This sacred lingha is soaring upward through the wreath, sustained by two wings. The young girl symbolizes purity of life. She is modestly clothed to indicate simplicity of living and moderation in desires. She kneels as she plays the harp to indicate absolute devotion to the higher laws, and prayerful aspirations to live a spiritual life. The harp has three strings, signifying harmony of body, intellect and emotions. The twelve flowers of the wreath above are the twelve zodiacal signs in which all experience is gained. The three blossoms of each flower indicate that both souls, as represented joined in the winged linga, have garnered the flowers of zodiacal experience on all planes, physical, astral and spiritual. The head of the Lion signifies the creative forces of the solar sign, Leo, and the courage which is necessary to all real attainment. The head of the Bull represents the fructifying agent of nature and points out the necessity of labor in all progress. The Eagle signifies that sex, as signified by the sign Scorpio, has been turned into channels which lead to spirituality. And the head of the Man indicates that both intuition and intelligence are necessary guides in unfolding the highest spiritual possibilities. These four emblems ranged around the zodiac typify the processes of evolution. They are the four forms of the Egyptian sphinx, and also symbolize the passage of the Sun through the four zodiacal quadrants. As applied to adeptship they point out that the neophyte must have energy and courage to sustain his efforts, must have knowledge to direct his energies properly, must labor ceaselessly for the realization of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. Those four attributes, Wisdom, Perseverance, Courage, and Love are usually rendered in occult circles as: “To Know, To Do, To Dare, To be Silent.” The winged linga in the center of the wreath of zodiacal flowers symbolizes the permanent union of soul-mates and their ascension into angelic worlds by virtue of the properties of the soul-mates system so formed. The girl kneeling by the harp denotes that this union was brought about by living the life of the spirit while on earth. Spiritual aspirations and devotion to furthering God’s Great Plan, loving and unselfish endeavor to contribute the utmost to cosmic welfare, together with a clear

conception of the laws of harmony, in time bring about the recognition across the spaces and the development of exchanging lines of force, which lead to this ineffable union. This harmonious reverberation of soul to soul is symbolized by the harp of three strings, for the union embraces all three planes. Strength depends upon harmony, and the music of their souls sounding across the spaces endows both with a hitherto unknown power to overcome obstacles, to gain the blossoms of experience on all three planes, as signified by the three flowers related to each of the 12 zodiacal signs. As a whole the ensemble signifies the attainment of adeptship while on earth, and the crown of angelhood that awaits such perfect human beings when they have passed from the physical and function in the sublime vistas of the future. Number —Numerically, 21 is the third decave of 3, representing Arcanum III operating on the plane of Arcanum III, hence marriage in its most perfect expression. It signifies the complete nuptial union of 7 carried through three planes to be developed into angelic expression. And it also signifies in its other aspects, the 3 x 7, or highest possible development of human functions and possibilities. Astrology —As in truth the Sun is the source of all physical, mental and emotional power expressed on earth, the planets merely refracting its various attributes, and the signs acting as sounding-boards for such expression, so Arcanum XXI, signifying perfection, union and attainment on all three planes, corresponds to the Sun. Human Function —Arcanum XXI pictures the ultimate reunion of soul-mates. And as such reunion enters into the formation of a new system in which the ego is the central nucleus, about which the magnetic and spiritual forces of both souls play, endowing the whole with properties which transcend even those of five-dimensional life, Arcanum XXI well corresponds to the ego. Alchemy —In Alchemy, Arcanum XXI represents the final product, or successful transmutation, and more specifically it denotes the completion of The Great Work. Bible —The Bible refers to the principle involved in Arcanum XXI as the Promised Land, on which Moses was permitted to look, but into which he was not able to enter. In this

respect the Kabala states that Moses was able to pass 49 gates, but could not pass the 50th, or gate of jubilee. Masonry —In Masonry, the Degree of Perfection is based upon Arcanum XXI. This Arcanum is symbolized in ancient masonry by a two-headed eagle. An eagle is the spiritual aspect of sex, and the two heads signify two intelligences, or souls, united and occupying one soul-mate system. Magic —In Magic, Arcanum XXI represents the exercise of the functions of adeptship. Although not easily distinguishable, there are seven grades of humanity who live and move upon the earth, the seventh, and highest, state being that of the perfect man. The attainment of adeptship on the physical plane is the grand climax of physical evolution, the topmost point in the ladder of worldly ambitions. The adept, commencing as an earnest neophyte, has undergone a system of study by which he has mastered the 21 different branches of occult science. He has entered upon a process of regular psychic training by which his inner faculties are made active and accurate, and thus he masters the 21 lucidic arts. Intuition is used to check reason, and the psychic senses are developed to a keenness that they can be depended on for far-reaching information not accessible in the outer world. Furthermore, there are 7 states of consciousness which are developed, which constitute soul attainment. Those 49, then, are the 49 gates of attainment which Moses passed. And the 50th is that which relates to the union of true soul-mates. The real adept, however, is not, as so many seem to imagine, a being who has attained wonderful power, but who resides in seclusion and lets mankind work out its own problems. Instead, if he is really an adept, and not merely a magician, he moves among men, and uses all his powers, in the manner that will be most helpful, to alleviate suffering and to aid the forward movement of universal progression. Whatever the powers he has developed, you may be sure the adept is actively engaged in using them for human welfare. He realizes that the destiny of the cosmos depends upon each section of it advancing as rapidly as possible, and performing its own work. And he has striven to become an adept, not to have magical powers by which to amaze the multitude, but because such a high state of development gives him added usefulness in the general scheme of things. Constantly, and persistently, he works for human upliftment, and for everything that will aid in the proper development of God’s Great Plan.

Initiation —In the soul’s pilgrimage, Arcanum XXI represents the consciousness of the whereabouts of the soul-mate, and finally, due to spiritual work accomplished and spiritual faculties developed, the union in a soul-mate system. As such permanent union is a relation of spiritual forms, it is apparent there can be no permanent union until both have spiritual forms developed. Spiritual bodies are not something with which people are born, they are builded through living a spiritual life. Consequently, the effort to locate the soul-mate, until such finer forms have developed, is premature, and leads many people to grievous error. Furthermore, as when the spirituality is sufficiently advanced, through living a truly spiritual life, it leads spontaneously to a recognition of the soul-mate, the most fitting effort toward such a state is not to set out on a soul-mate quest, but to set out with the determination to develop adeptship. When adeptship, or even its approximation, is attained, the knowledge of the soul-mate comes by virtue of the states of consciousness developed, and with no special endeavor required. Occult Science Personal alchemy, which embraces the various changes which the devotee of The Religion of the Stars must make in his manner of living as he ascends the spiritual ladder to become the perfect man, or adept, corresponds to Arcanum XXI. The Materialist—Arcanum XXII or 0 —Letter: Egyptian, Thoth; Hebrew, Tau; English T. Number 22. Astrologically, the planet Pluto. Color, ultra-violet and infra-red. Tone, harmony. Or the color may be black and the tone inharmony. In science it is either materialism or spirituality. Natural remedy, stellar healing. Human function, soul-mate system. Mineral, the soil of earth, or the element plutonium. T—22 expresses in the spiritual world, annihilation; 0 expresses eternal progression. In the intellectual world, 22 is atheism; and 0, devotion to The Religion of the Stars. In the physical world, 22 is materialism, and 0 is ceaseless cooperation in the furtherance of God’s Great Plan. Remember, then, son of earth, that all things physical pass away; and that before the soul can pass to higher realms every debt to nature must be paid to the utmost farthing. If Arcanum XXII should appear in the prophetic signs of thy horoscope, imprudence threatens to encompass thy ruin, and thou wilt be called upon to pay for thy folly unless thou immediately changeth thy ways.

In Divination, Arcanum XXII means Failure, Folly, and Mistake; (or Spirituality). Arcanum XXII, or 0, like the planet Pluto, has a dual interpretation. As XXII, it is well represented by the letter T with its point thus down; but as 0, the circle being the symbol of spirit, it is represented by the reversed T, that is, having the point, or energy, directed upward, the cross-bar resting below on the earth, and thus indicating that the thoughts, emotions and actions, are directed exclusively toward spiritual endeavor. It is figured by a blind man carrying bags on his left shoulder. He leans on a black staff and walks toward a fallen obelisk behind which a crocodile with open mouth awaits to devour him. Above is an eclipse of the Sun. The eclipse signifies that the spiritual light from within has been obscured by material interests; or it signifies that dark forces from the inner plane try to shut away the spiritual illumination which guides the neophyte. The bags over the left shoulder of the blind man indicate the material things of life he has spent his efforts acquiring; or it represents his ability to minister in physical ways to those in need. The staff of experience with good and evil is black, indicating that prudence is subservient to the demands of the senses; or that the demands for uplifting and protecting others is so great that, though enlightened, he ignores all danger. The fallen obelisk symbolizes the final overthrow of all temporal work and power. The crocodile indicates the ultimate fate of all who are blind to spiritual things, and also the persecution of those who work to spread the true facts of spirituality. This blind man is the atheist, or materialist, and the man who is so absorbed in material aims that he neglects all thought of spiritual things. It is likewise the man who is a slave to his desires. And the ensemble thus symbolizes the inevitable suffering which follows sin. Or, it symbolizes the truly spiritual man, who is so enthusiastic in his effort to assist the race that he is completely blind to the consequences to himself. And thus, equally well, it symbolizes the law of universal compensation, which decrees that for all effort expended in a constructive channel there inevitably follows increased ability and real advancement. Number —Numerically, 22 is the third decave of 4, and thus represents sex used to gratify the passions, or for magical and selfish purposes. 0, however, which is the alternate reading of the Arcanum, represents the cycle, and shows that there is a transition of character to a higher basic spiritual, or vibratory, level. Astrology —In astrology it is found that the planet Pluto has two marked and opposite qualities. It rules the gangster and racketeer when its destructive side manifests; and it rules the

highest type of spiritual effort, and the realization by the individual of his cosmic work, when the better side is manifest. These two extremes are symbolized by Arcanum XXII. Human Function —On its destructive side Arcanum XXII corresponds to, and symbolizes, the disintegration of the vehicle on the inner plane occupied by the soul; and on the constructive side Arcanum 0 represents the infiltration to the soul yet on earth of information and instructions from adepts occupying the super-velocity spiritual plane. Alchemy —In Alchemy, Arcanum XXII signifies failure in transmutation, and the regimes adopted in the hope of transmutation which lead only to repressions. Arcanum 0, on the other hand, represents the work in cosmic affairs which is undertaken after the Great Work has been accomplished. Bible —In the Bible we read that the Fool has said in his heart that there is no God. Also, Math. 16:26; “For what is a man profited, if he shall gain the whole world, and lose his own soul?” Math. 12:32; “But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Speaking against the Holy Ghost is effort made to prevent the progress of God’s Great Plan of eternal evolution. Masonry —In Masonry, the Sublime Knight Elected is based upon Arcanum XXII, the Tau, or T, with the point down, instead of with the point up, and thus indicating that the creative energies are devoted exclusively to material ends. Magic —In Magic, Arcanum XXII indicates that the individual has given himself over to the control of invisible intelligences who have no regard for his welfare, and who use him consistently to thwart any and everything which is true and progressive on the face of the earth. It symbolizes elemental affinities that are formed in the selfish endeavor to gain, through magic, material advantages over others. Arcanum 0, the alternate interpretation, however, indicates that there is freedom from all control; but that the individual has contacted intelligences of a very exalted

spiritual plane who direct him consistently in his efforts to give to those on earth new and higher teachings. Initiation —In the soul’s pilgrimage Arcanum XXII represents the failure of the soul to gain self-conscious immortality. It also represents the obstacles which, whenever the neophyte sets his feet resolutely on the path of adeptship he is sure to attract. The resolution to live in a different manner, by the law of affinity, causes the thinking about it to attract obstacles to the performance of the thing resolved upon. Arcanum 0, on the other hand, indicates that the soul through its earthly experiences has developed in the building of its spiritual form far enough that it will not need to tarry in the astral world after the dissolution of the physical, but will go at once to undertake a higher mission for The Father, on the still more interior planes. And it represents that law of affinity which, when the aspirations are vivid, attracts spiritual entities and forces which enable it, through their help, to overcome the obstacles to its spiritual progress. Occult Science —Arcanum XXII represents the soul-annihilating dogmas of materialism. But Arcanum 0, on the other hand, represents the soul uplifting teachings of THE RELIGION OF THE STARS. The Life Spread —The Life-Spread requires a large table, or space, on which to lay the cards. After shuffling and cutting the cards in the usual manner, the cards are dealt, one at a time, face downward in the form of a hollow square of 28 cards. 4 is realization and 7 is perfection of form, and these 4 x 7 cards of the square, or 28 (2 plus 8 equals ten) involving to 10, symbolize the cycle of life in the physical form. Yet, as laid, there are 8 on each side, the number of crystallization. This square relates to the physical endeavors. Within this hollow square of the physical, deal a triangle of 12 cards, so that there are 5 cards on each side of the triangle, always dealing from the right hand corner around to the left. 5 is the number of inspiration and 3 is the number of action. These 12 cards indicate the sacrifices (12) which have been made of the physical comforts for the sake of developing the mentality. This triangle, the triangle symbolizing mind, relates to mental attainment. Then in this hollow trine, commencing at the bottom, deal a circle of 9 cards. 9 is the number of divine wisdom, and as it is in the form of a circle, which symbolizes spirit, it relates to spiritual attainment.

There are now 49 cards, or 49 gates to life, and there remains only to add the 50th card in the center to give the jubilee, which is the point where square, trine and circle are one. The spread is illustrated on page 232. In reading this life oracle, start with the lower right hand corner of the square and read entirely around the square to the left, turning and reading but one card at a time. The cards in this outer spread are all to be considered as events relating to the physical life and material success; and not as having much direct bearing on intellectual pursuits or spiritual attainment. Each, in the order in which it occurs is to be considered as a subsequent event or influence. After the material events and influences have thus been read, start at the lower right hand corner of the trine, and read around to the left; but consider these cards, as turned and read, to have to do with the mental processes, the intellectual attainment, and such studies and opportunities as have to do with acquiring knowledge. Next start with the bottom card of the circle and read it around to the left. The conditions there found, and the opportunities shown, relate to the spiritual development, and the moral trend. Of course, material happenings and mental opportunities have an influence upon the spiritual life; but only such as are found in the circle of 9 cards are to be considered as really important factors in the spiritual life. The events relating to each plane of endeavor, as shown in this spread, are to be considered as those of most importance throughout the whole of the life. And as a final revelation, indicating the event which, on the physical, mental and spiritual plane, will have most influence in shaping the client’s life, the central card, or Jubilee, should be turned over and read.

Spiritual Astrology

Our Spiritual Legacy

Chapter 1 Our Spiritual Legacy

A LEGACY of untold value has been left by spiritual and intellectual giants who labored in the dim and misty past. It is the purpose of these lessons to transmit this priceless heritage to the people of the present day, to whom now rightfully it belongs. We of the present have specialized in material science, and as a result of that specialization have possessed ourselves of mechanical contrivances and an industrial achievement far superior to those of any People in the past. Yet in that past there were specialists also; the equal of any on earth today. But instead of devoting their energies to material things, their field was that of spiritual research. And they were as far in advance of our material scientists in their chosen field, as the material scientists of today are in advance of their ancient knowledge of the physical properties of things. We are where we are today in matters of physical science because men of vast understanding like Sir Isaac Newton and Albert Einstein have labored in research and recorded their findings for other men to read. Were it not for the records left by those of unusual ability, ours would be a sorry world of muddled thought. Such records give not merely the details of information, to which other men left to devices of their own might seldom attain, but by revealing the correct method of ascertaining the fact they eliminate wasted effort on the part of those who otherwise would follow many a blind trail before finding the one leading to it. Yet because these men, who themselves have stood upon the intellectual shoulders of other geniuses who preceded them, have left to us their findings, there is no implication of blind belief. Not only are their findings included in the records, but the experiments which led to these findings also. And it was understood by them, and is so understood by us, that all and sundry are to have full liberty to repeat these experiments, or if they can, to devise better experiments of their own, to test the accuracy of this recorded knowledge. Likewise, far in the past other men of exceptional talent, generation after generation, labored under conditions of exceptional advantage to acquire a knowledge, not of the

chemical and mechanical properties of matter, but of the nature and possibilities, here and hereafter, of the human soul. To them, that which was of supreme interest was the character of man. Other knowledge was valuable only to the extent it could be made to contribute some thing which would enable the soul to reach a higher, fuller destiny. These men also, standing on the shoulders of other inspired geniuses who preceded them, acquired vast knowledge in their chosen field, and of this knowledge they left a careful record. In here setting forth this record, and something of the methods they employed in reaching these facts, there is no implication that anyone should accept their findings in the spirit of blind belief. No more so than that he should thus accept the findings of our chemists that each molecule of water contains one atom of oxygen and two atoms of hydrogen. It would require more than one lifetime to perform every experiment recorded in the chemical treatise to be found in our libraries. Nevertheless, they have been performed by others, and anyone is at liberty to perform such of them as he chooses, again and again to his own satisfaction. The laboratory of Nature is always open. Whether it be a problem in Euclid, the law of falling bodies, the influence of the planets on human life, or the survival of the personality in the spheres of the beyond, he who is willing to perform the requisite amount of labor need take no statement of fact on faith. Nor was it the desire of the ancient masters of spiritual science that he should do so. The Language Employed In Recording the Legacy —These records left by the wisest men of a very ancient time could not, of course, have been written in the English language. Even the writing used by the Maya, a race yet surviving, and conquered by the Spaniards only about 400 years ago, can but be deciphered now sufficiently to reveal dates and their astronomical learning. The meaning of the more conventionalized characters is quite unknown. The most ancient form of writing is the pictograph, in which the thought to be conveyed is actually, although perhaps roughly, pictured. Until modern schools were introduced the American Indian often made use of such writing. To represent good hunting, for instance, he merely painted or carved on a rock the picture of deer and other game. The scope of true pictographs, however, is too narrow to recommend their exclusive use among a people of advanced ideas. But this scope was vastly widened through using them, not solely to picture a condition as it actually exists, but to represent other things with which the pictured object most commonly is mentally associated.

To indicate in our desert region, that there was a water-hole in a certain direction, the American Indian traced on a rock a line in that direction. Where the line ends is the water-hole; for every Indian trail, in such a region, ends only at a water-hole. In such writing he has gone beyond simple pictograph and employed universal symbolism. He has not felt the need of picturing the water or the water-hole. He knows that the end of a trail in every Indian’s mind is associated with a water-hole. When he pictures where the trail ends, he thus conveys to any other Indian the information that there water can be found. Such picture writing can be found from Mexico to Canada throughout the arid region. We say, “The pen is mightier than the sword,” to convey the idea that the written thought is superior to warfare. This also is universal symbolism, even though it be not pictured by a broken sword lying beneath an arrogant pen. Thus in addition to that which can be recorded as a picture there is also that which can be recorded orally. The myths and legends and folklore of the various peoples of the world often are very interesting as stories. But in addition to their entertainment value, which is given to them to insure that they shall be perpetuated, they also, quite as much as a picture drawn on a rock, convey ideas of more serious import. Either pictures or stories may have a certain attractiveness of form; but pictures are not drawn, nor stories perpetuated, by primitive peoples except as they are employed to give expression through pictograph or universal symbolism to important thoughts which there is a desire to convey to other minds. And because the attributes of objects are fairly constant, as are also their common associations, thought conveyed in such a manner remains clear and understandable across intervening centuries and regardless of race or clime. It is in such language as this, whose meaning does not pass away, nor changed by time nor place, that the sages of old recorded their ineffable wisdom. Source of the Legacy —Few details persist of the civilizations that once existed on the land area over which now rolls the waters of the Pacific. This land, called Mu by some of the peoples deriving from it, and termed Lemuria by those of the present day who find evidence that the lemurs had their origin there, probably was inhabited by several races in varying stages of culture. That it actually existed there is abundant geological, biological and ethnological evidence to prove. Such proof, however, belongs more properly to Course 12, where the origins of life-forms and human cultures, and there spread from centers of dispersal, are considered in some detail. But as a lot of nonsense has found its way into print about this Pacific land area it may not be amiss to indicate that The Problem of Lemuria, by Lewis Spence, is a book based upon scientific findings, and is

consequently free from the wild speculations written as fact that too frequently are outstanding features of other books on the subject. There is even more abundant evidence that Atlantis once occupied some portion of what is now the Atlantic Ocean. Atlantis, by Ignatius Donelly, was written many years ago, but is still a good book. The History of Atlantis, by Lewis Spence, brings the findings down to date, and is authoritative. But as in the case of Lemuria (Mu), what we know about the inhabitants of this ancient land rests wholly on tradition. That somewhere on the earth there was a people of intelligence and prowess superior to the Neanderthal Man who inhabited Europe during glacial times is not tradition, but positive knowledge. When the last ice sheet receded sufficiently to make the climate of Europe a little more attractive, the Cro-Magnon race invaded that area and exterminated its more primitive inhabitants. The indications are that they came out of the west. In cranial capacity and physique, as shown by their abundant remains, they were the equal of any race on earth today. Also in America, as soon as the great ice sheet had receded, a people arrived from somewhere. They were not Indians, and apparently their culture extended to the Atlantic seaboard. Their flint points were first turned up in 1925 near Folsom, New Mexico, along with a type of bison now extinct. After the place where first discovered, they are called the Folsom people. Equally certain it is that there existed some people in the distant past who knew vastly more about the unseen world, about spiritual laws, and about the influence of astrological energies upon human life than does the modern scientist. This is just as certain, and for the same reason, as that there were Cro-Magnon and Folsom people. Portions of this knowledge persist, and are being uncovered from time to time, in various areas of the world where long ago they took lodgment. Just where the Stellar Wisdom first was practiced, and from whence it spread, there is as yet no conclusive evidence to enable us to decide. That in forms which are but modifications of an identical original it was present at the very beginning of the seven ancient centers of civilization—Egypt, India, Crete, Peru, Mexico, China and Chaldea—it is easy to demonstrate. And experience proves that wherever a particular biological form, or a culture having many complex yet identical interrelating factors, is present in different areas of the world, it had its origin in a single region of dispersal. Atlantis and Mu certainly existed, and it is quite probable that each was inhabited by several races, some member of one of which perhaps rose to great heights in spiritual knowledge. But as a naturalist, and a student of the development and dispersal of new life-forms on earth, I find no evidence on which to base the popular conception that the inhabitants of these ancient lands were skilled in the construction or use of machinery. Nor do I believe they were the equal of present-day astronomers in making precise calculations.

In the Great Pyramid of Egypt, and in some of the embankment mounds of the Mississippi Valley of America which seem to employ the same formulas, astronomical proportions and cosmic knowledge are included which have a vast range. We do not know just how vast, because as scientists of the present day make new discoveries regarding the structure of our universe, it is revealed that such also are included in these monuments to the wisdom of the past. On the whole, however, in so far as there is any evidence to indicate, in the work the ancients contemplated they had no need for, and did not use, the minute precision which marks the work of present-day laboratory scientists. Their knowledge of astronomical ratios and cosmic relations was derived from applying the Law of Correspondences with the aid of their highly developed psychic faculties, rather than through the use of refined mechanical contrivances such as are employed today. They were interested in the various factors, seen and unseen, with which the universe abounds, as they relate to human life and destiny, here and hereafter. And it is to their everlasting credit that they worked out a mathematics, and formulated methods of procedure, which were adequate to meet these practical requirements. Origin of the Constellations —Without setting the date when the method as we know it, and as it has passed down to us through the Chaldeans and the Greeks was perfected, nor attempting to decide how much and when it may have been modified in its passing, we can trace the road traveled by these ancients who left to us our spiritual legacy. We can do this with great confidence because we know that the purpose for which they studied astronomy was to be able to chart astrological influences as they affect human life, and to correlate spiritual truths with these observed influences. All the more positive can we be in thus following their steps because most of the methods they used are still similarly employed in some portion of the world today. We know, for instance, it was desirable in that ancient time, as it is desirable today, that some point be fixed upon from which to reckon the days in the year, and from which to indicate the east-and-west position of the objects to be seen in the heavens. One cannot, very well, refer to the place of an object along a circle either a circle of days or a circle in the sky—unless there is some established point to reckon from. The ancient astrologers of almost every land, as far back as we can trace them. seem to have recognized the earth to be round. Aristotle, who dominated scholasticism from the fourth century BC until after the time of Copernicus in the sixteenth century AD, held and taught this view. Eratosthenes, the librarian at Alexandria, who died 196 BC, measured the size of the earth’s globe; and Hipparchus, born 160 BC, working from the accepted idea of the Chaldean astrologers that the earth is a globe, and from his observations that the Sun varies in the speed of its orbital progress, demonstrated that the earth does not lie at the center of the Sun’s (we now know apparent) orbit.

It was Christian dogma, misinterpreting, certain biblical passages, which forced its followers in many localities—although Aristotle was still considered the better authority by many scholars—on pain of punishment to accept a flat earth with four corners. Because a conspicuous star is so easily located, such may at first have been chosen, to mark the line extending southward from the apparently immovable Pole Star, from which the positions eastward of the other stars could be located. The conjunction of the Sun with this star also could have been used to start the year. But in time it was found that some stars have a motion relative to others, and that the position of the Sun on the longest and shortest days of the year was shifting westward among the stars. It became apparent, therefore, that the best point from which to locate stars and planets in reference to east-and-west, and from which also to commence the year, is the place in the heavens occupied by the Sun when the days and nights are equal. And as the spring is looked forward to with such eagerness by people who have felt the oppressive weight of winter, the Vernal Equinox was the one chosen. Because it is the best starting point, it is still so used by astronomers; both the timing and east-and west positions of the stellar bodies being stated by them as so far from the Vernal Equinox, or first point of Aries. They draw a line from the Pole Star directly south through the point on the equator where the Sun crosses it. This line, called the Prime Meridian, cuts off the old year and the old circle of stars. It is 0 hours of Sidereal Time, 0 degrees of Right Ascension, and 0 degrees of Zodiacal Longitude where it cuts the celestial equator. It is thus the point both where and when a new cycle starts. It had been observed that people born within 30 days after this chosen starting point, that is, from March 21 to April 21, were aggressive, used their heads when taking the offensive, and were given to leadership and to “butting in” on the affairs of others. In selecting a symbolical pictograph to represent these Aries qualities nothing seemed so appropriate as the Ram. When it was found that people born in the following 30 days, from April 21 to May 21, were slow to anger, but violent and headstrong when once aroused, that they did not turn aside from obstacles, but stubbornly crushed their way through them by force and perseverance, the Bull was selected as best representing these Taurus traits. The pictures thus selected to convey the outstanding qualities of those born under each 30 degree section of the path of the Sun were traced in the sky as stellar constellations. These constellated pictures are not each 30 degrees in extent, as are the signs which they describe. Some are more ant some are less than 30 degrees. Yet a pictograph system must portray the first major division of the zodiac with the first constellation, and the second major division with the second constellation in the circle, wherever these may have shifted in the precessional cycle.

It was also anciently found, and made constant use of by the Chaldeans, that each of these twelve signs could be divided into three sections, and each of these sections, which were called decanates, had a distinct influence of its own; only less pronounced than that of the sign itself. Therefore, to express in pictograph writing the influence of these 36 sections of the zodiac, embracing 10 degrees each, the ancients traced the 36 ultra-zodiacal constellations in the sky. And in placing these symbolical pictographs of the influence of the 36 decanates of the zodiac in the heavens, they used the same system as they tit when they traced the pictures of the 12 signs. That is, the first ultra-zodiacal constellation pictured the first 10 degrees of the zodiac, the second ultra-zodiacal constellation pictured the second 10 degrees of the zodiac, and so on. Modern maps of the sky have many more than 48 constellations, because with the study of modern astronomy, kings and notables desired something placed in the heavens to remember them by, and the astronomers were accommodating. But the Greeks visited Chaldea and brought home the celestial sphere of the Chaldeans. And these old Greek sources show only the 48 constellations given in the illustration on page 3. To form 48 distinct pictures, both north and south hemispheres of the heavens were used. To place pictures covering much of the two hemispheres on a single plane surface in their true relation to their distance from the commencement of the zodiac, causes pictures of one hemisphere greatly to overlap and obliterate the outlines of pictures of the other hemisphere. Hence, if the pictures of all 48 constellations are given on a single page, their true positions must be distorted. The illustration on page 2 thus gives the ancient picture of each of the 48 constellations in correct detail, and proper proportion as to size; but moved sufficiently from its true place in the zodiac that the complete picture can be shown. The relation to the particular section of the zodiac which each ultra-zodiacal constellation represents in pictograph, is here denoted by the symbol of the sign to which the decanate belongs, and by a number showing whether it relates to the first, second, or third decanate of this sign. The diagram on page 10 shows this relationship fully. The System Used to Denote the Zodiacal Relationship of Each Constellation —Modern astronomers, because their work largely relates to observation, find it more convenient to locate positions in the heavens east from the Prime Meridian. Thus the east-west positions of the planets and stars are given in the Nautical Almanac for each day of the year in terms of Right Ascension.

But a vast amount of observation both ancient and modern—the Anu Enlil Series of the Chaldeans, which recorded both the positions in the heavens and the coincident events which happened on the earth, alone extending unbroken for over a thousand years —has made it clear that it is the position of a planet along the path of the Sun, and not its distance eastward from the Prime Meridian, which determines its influence upon human life. Not only the signs of the zodiac and their decanates are measured along the path of the Sun, called the ecliptic, but the aspects that are formed between the planets, both in a birth-chart and by progression, are calculated along this path. The same point which is cut by the Prime Meridian is used as a starting place, that is, the first point of Aries; but the line of reference instead of extending south from the Pole Star through this point, extends south through it from the Pole of the Ecliptic. The distance from the Vernal Equinox, and from this line of reference, along the path of the Sun, or ecliptic, which a star or constellation is, is called its Zodiacal Longitude. Because it is the Zodiacal Longitude or a heavenly body, instead of its Right Ascension, which determines its influence over human life, astrologers do not use the positions of the heavenly bodies as they are given in the Nautical Almanac in erecting and progressing birth-charts. Instead, they use an astronomical ephemeris, in which the ephemeris maker has conveniently, and by means of a simple formula, converted the Right Ascension positions of the Nautical Almanac into the Zodiacal Longitude which is required in all astrological work. Now as astrologers of every age have used the Zodiacal Longitude positions of the heavenly bodies in their work—the star tables of both Hipparchus and Ptolemy including such zodiacal longitudes it is apparent that if they wished to indicate the order of sequence of pictures drawn in the sky they would use Zodiacal Longitude to indicate it. And that is just what we find they did. The outlines of these pictures are not suggested by the contour of lines of stars. The pictures are imposed over star groups where their sequence would correspond to the same sequence of the sections of the zodiac which they were drawn to explain. The boundaries of the constellated figures, consequently, are quite arbitrary. Modern astronomers, in ignorance of their true purport, have expanded some of the constellations to embrace adjacent areas, and contracted others to allow for the inclusion of new ones not recognized in ancient times. Thus in the matter of their size and sequence no reliance can be placed upon modern astronomical atlases. Fortunately, about 1820, Alexander Jamieson published in a school atlas the pictured constellations of the ancients, with Longitude, Declination, Right Ascension, and Latitude of each correctly mapped for that year. Jamieson obtained these from some large, highly emblazoned, foreign monkish charts, which were reduced according to scale. Whence Jamieson obtained these old celestial maps, no one appears to know. But they are the most authentic maps of the ancient heavens we now possess, and are to be found reproduced in Henry Melville’s “Veritas,” published in London in 1874, which only recently has gone out of print.

We are under no obligation to accept the Ram as the proper picture of the influence of the first 30 degrees of the zodiac; or that the Sea Goat, able to swim in water, travel on the land, and scale the mountain heights, correctly portrays the diplomatic qualities and vaunting ambition of our Capricorn friends, over whom the tenth 30 degree section of the zodiac holds particular sway. Yet our everyday astrological observations convince us that these pictographs have been given their proper allocations. Nor do we need to rest on any arbitrary method of sequence to convince ourselves that the pictured constellation corresponding to any decanate of the zodiac really portrays the significant quality over which that 10 degree section has special influence. Thousands of astrologers are using these decanate influences in their work. They have found that the picture and its Key-word accurately describe the influence of each. Thus when we trace the manner in which they were given their proper place in the sky, we find it was after the system most direct and easily understood: Starting after the first constellation which was to picture the first 10 degree section of the zodiac, no matter how far north or south the following ones were placed, the first point of their pictured outlines touched by Zodiacal longitude determined their order of sequence. According to this simplest of methods the second constellation, picturing the second decanate of the zodiac, was placed so that the portion of its outline nearest 0 degrees Aries was second in Zodiacal Longitude. The tenth ultra-zodiacal constellation, picturing the tenth decanate of the zodiac, in that portion of its outline nearest to 0 degrees Aries, was tenth in Zodiacal Longitude And the thirty-sixth ultra-zodiacal constellation. Cassiopeia, picturing the last decanate in the zodiac, was as farthest removed in the Zodiacal Longitude of that portion of its outline nearest 0 degrees Aries, following eastward around the circle. The proper order of sequence, both according to the Zodiacal Longitude of the most westward point in the outline of each ultra-zodiacal constellation and according to the findings of research in natal astrology, is given in picture and in diagram on pages 2 and 10. The Method Used to Perpetuate the Spiritual Teachings —The objects sought by the ancients in these pictures, however, were not merely to portray the influence of a section of the zodiac over human life, but also to set forth the particular spiritual teaching which was equally related to the same zodiacal section. Each position in the sky that had an influence over human conduct, to them implied that there should be a definite teaching which revealed how the individual could

overcome the threatened danger, or how he could take fullest advantage of the spiritual opportunity offered. Natal astrology was not ignored. It was used as an avenue by which to make life on earth more successful, to the advantage of the individual and of society as a whole. But it was never lost sight of that the soul existed before incarnation in human form, and that it would continue to exist and function after the dissolution of the physical body. Therefore, they deemed it of even greater importance to know the spiritual trends associated with each astrological position than it was merely to know its influence as affecting the material fortune. It was these spiritual teachings which defined the relation of the soul to other entities and to the cosmic whole, as revealed by the influence of the various sections of the zodiac, that the wise ones of old most earnestly desired to perpetuate, and to pass on to coming generations as the most valuable of all possible bequests. Yet the amount of information which could be conveyed by a single symbolical pictograph was narrowly restricted to the ability of others coming later to interpret it. There is, however, also an oral form of universal symbolism commonly employed by primitive people. It conveys information through the avenue of a story. Therefore, to make correct interpretation of the pictographs drawn in the sky more certain, and to give details that were difficult to incorporate in such pictures, those who traced the constellations wove about each a symbolic story. These stories, modified by time and custom though they are, still clearly reveal their correct stellar relationship. Some of the constellations and some of the stories, like those relating to Halloween and the destruction of the world, to May Day and the May Pole Dance, and to the Great Bear that circles the northern pole, are to be found among the people of every continent. Others are now less universally known; yet still are to be found as the cherished myths of certain peoples. Thus it is that the sacred literature and the sacred customs retained by various peoples, when collected and interpreted according to the universal symbolism employed by those who gave them origin, afford a clear exposition of the Stellar Wisdom of the past. Racial memory, even though their meaning has long been lost, still feels the-r sacredness, still feels that they have spiritual import, and still preserves them, even as lifeless cloaks from which the vitality they once embraced, and which rightfully they still should clothe, has long since departed. In each of the twelve lessons to follow, using the same universal symbolism in reference to the zodiac that was employed by those who first traced the constellated pictures, and using the stories about the characters thus pictured that are still retained in myth, legend and sacred custom, I shall indicate the spiritual teachings which originally were attached to one of the zodiacal constellations and the three constellations picturing its decanates.

In each instance I trust to be able not merely to indicate the spiritual doctrine taught by a constellation, but to point out the obvious implications of the universal symbolism employed by those who drew the picture in the sky and told a story to still further explain its purport. And I hope to do this in so clear a manner that the reader can easily discern the process followed by the ancients in thus perpetuating their findings, and that he will be able to recognize in each instance just why they adopted the picture and story employed, and thus to discern how wisely they selected each as best fitted to transmit the idea they wished to convey. Why Moderns Are So Ignorant of the Stellar Wisdom —Their wisdom in using pictures among the stars which the vandal hand of man has been unable to erase, and stories which have persisted in sacred literature, or like that of Santa Claus, in spite of the accepted sacred literature, is not merely demonstrated by the history of the past, but by events of the present day. It has been the almost universal custom of those who rose to power, for the purpose of fastening their own pet religious beliefs upon the minds of their followers, as completely as possible to destroy all records and remembrance of every preceding religion. Even the name, as well as the beliefs, of Akhenaten, that most spiritual ruler of Egypt, was chiseled from temple and tomb wherever found. In the Alexandrian Library, founded by Ptolemy Soter about 300 BC, had been collected, in so far as vast resources and research could obtain it, the written knowledge of the world, reputed to represent 700,000 volumes. It was over these scientific documents and treasures of literature, in so far as they had been collected, that Eratosthenes had been brought from upper Egypt to act as custodian. No wonder he could measure the globe and lay down precedents for finding latitude on the earth’s surface which in principle are still followed by the mariners of our day! When the Roman emperors adopted Christianity they saw in this great body of scientific knowledge and spiritual tradition a menace to the blind belief they demanded of their subjects. They destroyed the Alexandrian Library, and not content with burning books, they demolished all statuary, wherever found, that would give any inkling of the wisdom of the past. Of the Alexandrian volumes that escaped the ravages of Imperial Rome, the Mohammedans, equally as fanatical in their desire to preserve only the Bible and the Koran, made short work as they invaded westward. When America was discovered it was rich in astrological wisdom. But the decree went out that every vestige of that knowledge, which was looked upon as diabolical, should be destroyed. In The Church of Light QUARTERLY I have published articles—Stellar Religion and Healing of Akhenaten (Egypt); Stellar Religion of Southwest Indians; Astrology of the Aztecs; Posidonius and Chaldea; Itzamna, Great Initiate of the Maya; The

Arkansas Astrological Stone; etc. — in which has been set forth in considerable detail the Stellar Wisdom of various peoples in so far as it has been uncovered by modern research. These articles are available in the book, ASTROLOGICAL LORE OF ALL AGES, by Elbert Benjamine. In this course, therefore, the stellar attainments of particular peoples will receive no consideration. Instead, the attention will be devoted to indicating the spiritual doctrines which in part measure were retained by all, in much larger measure by some and in lesser measure by others, and in full measure probably only by the most enlightened few. Even the detailed explanation of the Aztec Calendar Stone which forms the lower illustration on page 13 must be referred to the article on Aztec Astrology. Suffice it here to say that it is a single season calendar by which not only the day of the year, but the zodiacal position of both Sun and Moon could be ascertained on that day. Too large to destroy, as it is of basaltic porphyry eleven feet, eight inches in diameter, and weighs some twenty-four tons, sometime between 1551 and 1559 after the execution of such Aztecs as were known to possess historical or astrological knowledge, Friar Alonso de Montufar had the stone secretly buried. No one suspected its existence for over 200 years until in 1790, when some workmen, excavating in the Plaza Mayor, unearthed this huge testimonial of astrological knowledge, and it now rests in the Mexican National Museum. The picture above it, preserved by Veytia, gives the names of the 13 days in each week, and the 7 weeks in each season, the dots being, of course, the universal symbols for the number of the week or day. It is thus, together with the universal symbolism in its center, merely a less conventionalized reproduction of the same factors sculptured on the Aztec Calendar Stone. All four seasons of the Aztec Solar-Lunar calendar have been preserved to us by Diego Duran, who paid for his disregard of Spanish orders by being burned alive. The sketch, which was included in his “History of the Indians of New Spain,” written earlier than 1588, is reproduced at the lower left-hand corner of the illustration on page 14. The diagram at the lower right-hand corner of the illustration explains just how it was used to find the relation between Sun and Moon on any day, and to find when any given aspect of Moon to Sun recurred throughout the year. At the upper right-hand corner of the illustration on page 14 is the Triskelion Calendar used by the Aztecs, as preserved by Clavigero. By its means the Aztecs and other people who used it, could determine any distance in the future or the past, when an eclipse would occur and where visible, also when New Moons would occur, ant which house of the chart they would occupy. In the lower center of the illustration is a sketch of a date stone found on a Tennessee tomb, which employs both the Triskelion and the Swastika Calendars, after the Aztec manner, to record the time of an important burial. To left and right of it are Triskelion and Swastika symbols as commonly found in Europe.

The main part of the illustration on page 14 represents the Arkansas Astrological Stone. It was found a few years ago by a boat builder on the bank of Lake Hamilton, which is formed by damming the water of the Ouachita River near Hot Springs, Arkansas. This Astrological Stone, although using quite different names for the 13 days in each week, and for the 7 weeks in each of the four seasons of the year, employs the same method, and determines the relation of Sun and Moon on any day of the year in precisely the same way, as does the Aztec Calendar Stone. In addition there are other symbols which relate to the astrological practice and the occult knowledge of the mound builders. These are fully explained in the article. There is no call, I am sure, to give further instances of the fanatical endeavors which at various times have swept all important lands in the effort to obliterate all knowledge of preceding beliefs and customs; for we can see the process now in operations. Soviet Russia has placed a ban on God and religion; the Scopes trial made it illegal to teach evolution in the schools of Tennessee; and Hitler, dictator of Germany, not content to decide the religion his people must adopt, has made it illegal even to possess any book or literature relating to astrology. The Religion of the Stars in Stone —Yet in spite of the ease with which, for the most part, the more intricate astrological knowledge could be destroyed, so enthusiastically did the people of late prehistoric times build their monuments to the four chief tenets of THE RELIGION OF THE STARS, that the combined vandalism of subsequent ages has failed appreciably to remove them. Huge stone monuments commemorating the stellar belief are to be found wherever there is land in a belt extending entirely around the world. Thousands of them, embracing four different types, still stand. In England, in France, in Egypt, in Mesopotamia, in India, in Peru, in Mexico and in the United States, there exist these stupendous stone records of beliefs inherited from a still more ancient people. Even as the zodiac is divided by solstice and equinox into four quadrants, each represented by an arm of the swastika and presided over by the Bull, the Lion, the Eagle or the Man, so the ancient Stellar Religion had four corresponding outstanding doctrines, which like the quadrants of the swastika (see illustration this page) united in the complete circle of spirit to express a single all-embracing spiritual doctrine. Dome-shaped mounds were used for magical ceremonies and for initiation. They are so used today by primitive peoples, the kiva of the Indians of the Southwest being a single example of many that can be cited. These were places where they went to demonstrate the hidden powers of the mind.

The sign Taurus, governing one quadrant, is the exaltation of the Moon, ruler of Mentality and of the feminine in nature. It is an earthy sign, and the dome of earth often was provided with a small entrance to the interior. Here then we have a teaching regarding the gestation of thought, and a record of the belief that man, through the proper exercise of his mentality, can control his own life and destiny, here and hereafter. Huge, straight shafts of rock, upright like the rays of the midday Sun, symbolize the virile masculine powers which are associated with the sign Leo, which governs another heavenly quadrant. The house Leo naturally occupies in a birth-chart is the one concerned with pleasure, love-affairs and children. The love of husband for wife and of wife for husband is a most holy and sacred thing, and is one of the most constructive forces that man can utilize. The love of parents for their children approaches the deific in its sanctity, and germinates the seed of that unselfish love that alone makes immortality possible. These straight shafts of stone, and the round towers which dot the globe, both record the belief of an ancient people that love is the way to life. A horizontal slab supported by two or more pillars presents the form of a doorway. These dolmens are more than doorways, for the conspicuous feature of their construction is the flat, table-like surface presented by the slab held thus high above the ground. It strikes the eye at once as a plane, a plane above the earth. The third quadrant of the heavens is presided over by Scorpio, ruling the house of death in a natural birth-chart. In its higher aspect it is pictured as an eagle. Thus does the slab of stone supported by two pillars indicate that death is the doorway to a higher plane of conscious existence, and that passing through it man ceases to crawl in the dust like a scorpion and soars, like an eagle, to a life of greater power and freedom. Aquarius, presiding over the fourth quadrant of the zodiac, measures the influence of the stars with one hand, while water running from his urn flows down upon the earth even as do the vibrations of the planets. Huge concentric circles of stone portray the orbits of the planets. These cromlechs, as they are called, bring to us the same message that is revealed by the constellation of the Man. They attest to the belief of those, who at the cost of tremendous labor erected them, that the planets have an influence over human life and destiny. When these four ancient doctrines are united, their mutual implications become as obvious as that a circle is formed by the united zodiacal quadrants. The whole, as a logical necessity, then becomes summed up as the spiritual admonition, CONTRIBUTE YOUR UTMOST TO UNIVERSAL WELFARE.

The Fountain of Youth

Chapter 2 The Fountain of Youth Passover: Ancient and Modern —Only in spring occurs that significant astronomical phenomenon which anciently was celebrated by the feast of the Passover. This festival, in its essential elements, although called by different names in other lands, was not unique to the Jews. Nor was its observance confined to the Old World; for we find the American Indians also celebrating in quite as appropriate a fashion the passing of the Sun from darkness into light. The Hopis, for instance, eagerly watch for the time in spring when the Sun shall rise exactly behind a certain peak of the San Francisco range. For generations they have recognized that when the Sun thus climbs the mountain, to balance a fiery globe atop its lofty spire, that days and nights are equal; and thence forward the day in length will exceed the night. Because at this time the nights are thus equal to the days, we moderns call it the equinox. It is, in truth, the passing over to the summer half of the year, from the dreary months of winter darkness. When we think of the privation endured by primitive people, and even by our American pioneers, as their stored supplies became exhausted at the end of the season of snow and cold, we can have no surprise that they universally celebrated the passing of the Sun over the celestial equator from south to north, heralding, as it does, the commencement of the growing period with its new supply of food and its relief from the icy blasts that make demands for special clothes and shelter. The less provident people of our state of Michigan are wont to say as winter draws to an end that if they can only hold out until the leeks come that their troubles will be over. The leek is an edible plant closely related to the onion. It grows abundantly in the Michigan woods, affords considerable nourishment, and is one of the very first of the “bitter herbs” to show green above the ground.

Why astronomers, both ancient and modern, considered the Vernal Equinox, or 0 degrees Aries, as the best starting point for both time and for measuring the east-west position of a star or planet in the sky, has fully been explained in lesson No. 72, as also was there set forth the method followed in selecting the pictograph symbols that they traced in the heavens, and about which they told stories and established customs by way of further explanation. In this language of universal symbols which they employed the winter half of the circle, in which the darkness exceeds the light, is representative of our physical world and its obscuring clouds of misconceptions. The spiritual world, and the spiritual life, are referred to the summer half of the celestial circle. Even as a week had seven days, one ruled over by each planet, so the life of man had seven corresponding phases of activity. The Sun, of course, was then as now, recognized as the source of virile power. Among the Jews, who had acquired some of the ancient Stellar Wisdom, it was desired that each boy should be consecrated to a spiritual life of constructive effort. That each planet should have opportunity to impress its influence upon the child before this consecration, and that thus all seven phases of activity should be impressed by the ceremony, seven full days were allowed to elapse after birth. When the Sun had circled the zodiac and passed over the Vernal Equinox into Aries, a new year began. to many ancient peoples as well as the Jews, symbolized the transition from the physical world to the spiritual plane of life. To signify that the child, while still on earth, was consecrated to a life of spiritual endeavor, a ceremony was instituted which should represent the circling of the Sun and its annual transition. On the eighth day the boy was circumcised. As the section of the zodiac pictured by the Ram, into which the Sun moves as it completes its transition, embraces 30 degrees, at its very commencement it could hardly be considered a full grown sheep. Not only among the Jews, but among other ancient people, the first entrance of the Sun into the sign was associated with the beginning of a ram, that is, it was considered to signify a Lamb. Using the blood of a Lamb as a token that a new and spiritual life had been entered upon was not a custom confined to Christian and Jew; it was part of that universal symbolism employed by all peoples who had inherited traditions based upon stellar correspondences. The land of Egypt was referred to by the Jews as the land of darkness, corresponding to the dark signs of the zodiac, in which the Sun is prisoner before it passes over into the summer signs. The last of these signs, Pisces, has astrological rule over slavery and imprisonment, and the Israelites were captive in Egypt. The three constellations picturing its decanates are Cepheus, the king of Ethiopia, who sits on a throne; Cassiopeia, the queen of Ethiopia; and Andromeda, their daughter, who is chained to a rock.

The day anciently, as at present, commenced at midnight. When the Sun reaches the Vernal Equinox and first touches the Lamb it requires about six hours after midnight before it rises. Those sections of the zodiac through which it already has passed are of the old order, the old cycle, and are thus among the first born. Also on that day before the Sun appears, and after midnight, there are first born, rising through the house of birth to appear above the horizon ahead of the Sun, Capricorn, the goat; Equuleus, the horse; Pegasus, the winged horse; the king; the queen; and their captive daughter. Yet these all belong to that part of the celestial circle cut off by the passover into Aries. Aries is a militant sign, and thus the Bible relates, “And it came to pass that at midnight the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on the throne, unto the first-born of the captive that was in the dungeon; and all the first-born of cattle.” Exodus gives the rules to be observed during the passover ceremonies. No leaven bread was permitted in the house for a period of seven days, leaven being the symbol of impurity and pollution. At the feast the Lamb could not be eaten raw, nor sodden with water, but must be roasted; for Aries is a fiery sign. And it must be eaten with bitter herbs, to indicate the new growth and that the transition from physical life is not without discomfort. To show that the transition should be complete, avoiding earthbound conditions, any that remained in the morning must be cremated. The Lamb to be used at the passover ceremony must be without blemish, in the first year of its life, and when slain, its blood was to be daubed on the lintel and two side posts of the door to the house. Thousands of doorways, formed of huge stones, where no houses have been, remain in various parts of the world where erected by prehistoric people. On top of two or more upright pillars, there is placed a huge slab of rock to indicate a plane above the earth, that is, a plane of life where people consciously dwell and perform their activities after they have passed through that doorway which commonly we call death. The feast was to be attended, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste.” The Jews who attended as thus instructed were plainly prepared to go places and do things. The daubing of the lintels with the blood of a Lamb portrays in universal symbolism the belief of those who originated the ceremony that we enter physical life through a doorway of pain and suffering, and that we take our departure to the next life through another doorway no less difficult. Yet because the blood used is that of the animal by which birth and happier days are represented, it also expresses the conviction that the new life will be an improvement over the one from which the passover has been made. In a still broader sense the passover of the year has its counterpart in the precessional cycle. But instead of the Sun passing over the Vernal Equinox, the boundary between sections of the stellar circle does the passing. Thus have we now passed over into the Aquarian Age.

Pisces, the sign from which the world is passing, rules not merely imprisonment and restrictions, but crime and its punishment. It gave us a heaven which to most would be nothing more than a prison, and it taught us the doctrine of everlasting torment in hell. With one hand Aquarius measures the influence of the stars, and with the other pours down his blessings. Right now the world is enduring the pangs of its birth into a heaven of new knowledge. The blood on the doorposts are but the incidents of this passing. Many truths this new Aquarian Age will unfold. But none perhaps, of greater import to the human race that a detailed knowledge of conditions in the after life, of the best training here to fit the individual for his eventual responsibilities there, and the establishment of a non-restricted system of communication between those who live and function on the different planes. Aries has been given the Key-phrase, I Am, on account of those born under this influence, more than other people, viewing things from the standpoint of Individual survival and expression. Because of this, because they are pioneers who venture into new lands, and because it is here that the transition symbolically takes place, it is eminently fitting that the ancients associated the Ram with their teachings of survival. The text they sought to convey by Aries has been expressed by the poet: “There is no death! What seems so is transition: This life of mortal breath Is but a suburb of the life elysian Whose portal we call death."

Figure 2-1

First Decanate of Aries

The Drama of the Triangle —If one has ever watched an old ram lead his flock, the use of the Ram to head the procession of constellations will call for no further explanation. The section covered by Aries, however, embraces a full 30 degrees, and is divided into three sub-sections, called decanates, of 10 degrees, each having a distinct influence, which calls for a distinct spiritual teaching, or text, of its own. And until a little thought is given to the matter it is not so obvious why the very first 10 degrees of the zodiac should be represented, not by some heroic figure like Perseus or Hercules, but by something as prosaic and unromantic as the diagram of a triangle.

Yet as each of the other constellations of the 48 was carefully chosen and given its particular place where best it would convey specific information, we must conclude that the placing of a triangle at the beginning of the circle of decanates was not due to lack of more glamorous figures, but was prompted by the necessity of conveying some profound meaning. Universal symbolism, a language which does not change with age nor race nor clime, is based upon common human experience. And as human nature in its essentials changes but little with the ages, our first response to the word triangle is probably that of bygone times. The domestic triangle is a favorite plot of stage and story, and a never-ending source of news headlines and neighborhood gossip. But in its more universal application just what does such a triangle imply? Essentially, even as the green coloring matter in leaves in the presence of sunlight exerts so strong an attraction for the atoms of carbon in the air that they desert the oxygen atoms, with which they have been united as carbon dioxide, to enter a new partnership with atoms of the leafy structure; so does a domestic triangle embrace two forces acting upon a single center, yet pulling in a different direction. The three sides of the constellated triangle express, better than anything of which I can think, two energies of different polarity, that is, with a different type of motion, united, and the result of that union. While such a domestic triangle as has been mentioned, suggested by its drama quite as much as by the frequency of its occurrence, is indicated by the starry trine, there is another domestic triangle of still more common occurrence. Father, mother, child, are portrayed in the heavens, have positions of honor on both the tarot and the common playing cards, and represent the means by which nature reproduces and perpetuates the species. Thus the domestic triangle, suggested by the trine of heaven, upon reflection reveals to us that the interaction of two forces, the diverse pull of polarity, has a potency in either of two directions: It may either build up or tear down, be devoted to creation and construction, or turned into channels which disrupt and destroy. Although our physical lives are entirely dependent upon such constructive use of carbon taken from the air by leaves, all food coming to us either directly from the vegetable world or indirectly through other animals that have so obtained it, I believe we should seek in antiquity for the reason that the triangle, thus revealed as all-important, should have been placed at the very beginning of the zodiac. Let us, then, take the story which has come down to us from the remote past which serves as commentary to the first pictograph in the decanate circle. We might well suppose that the start of the starry circle would find explanation at the commencement of some sacred work. Let me, therefore, quote the first three verses of the Bible:

“In the beginning God created the heaven and the earth. And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said. Let there be light: and there was light.” Great scientific learning is possessed at the present day. But with it all no better nor more scientific description of the bringing into existence of the material universe has ever offered. Out in the infinite spaces, Millikan believes matter is being created, and Jeans believes matter is being destroyed; as revealed by the terrific energy released in the formation of the cosmic ray. Many scientists hold that stresses in the ether shear out right-hand and left-hand spirals of motion which are positive and negative charges of electricity such as, according to Millikan and Jeans, form the protons and electrons of matter which out in space is being created or destroyed. It is the same kind of matter of which our world is composed. Substituting the ether of science for heaven and the matter sheared out of it for the earth, and we possess two sides of the constellated triangle, and a Bible description of the beginning of physical existence which at every point is parallel to that offered by material science. Until there was the stress of two forces, strains pulling the ether in diverse direction, our men of science say that existence was without form and void; and as light is a particular motion in the ether, there was darkness everywhere. Cosmic rays, resulting from the creation or destruction of matter, are invisible, as are many other waves in the ether, and thus even when ether and matter, as heaven and earth, were given existence, darkness may still have accompanied these waves; moving upon the face of the deep. Nevertheless, this interaction, or polarity, generates movement; in fact, no movement, physical, mental or spiritual, ever takes place apart from the union of positive and negative potencies. Thus whether visible or not, when heaven and earth, positive and negative, ether and matter are present, there is action, which, as it is chiefly wave-like and not understood as to its exact nature, is well described as the Spirit of God moving upon the face of the waters and the third side of the universal triangle. When, however, this energy reaches an intensity that causes the electrons revolving in given orbits about the nucleus of an atom, to make big jumps from their accustomed orbits to other paths, there is a spilling out of energy into the surrounding ether which sets up those wave-frequencies that we see, and call light. Light, therefore, while not the only product of the first interaction of positive and negative forces that divided ether from matter, heaven from earth, was a product that is of paramount importance to human life. As previously indicated, all the food we eat is manufactured by the green leaves of plants, and only in the presence of light.

To trace the universal application of this creative principle would be to encompass the entire realm of science, philosophy and the innumerable relations of life; for the first factor leading to every result is the union of the other two sides of the triangle. As we are interested in the signs, decanates and constellations, let us consider how they are located and measured; by triangles, of course. Distances along the zodiacal circle from the Vernal Equinox, and distances north and south of the celestial equator, in fact, all distances considered in astrology, are measured and expressed in degrees of arc. Such an arc is really one side of a triangle, the other two sides being the lines extending from its ends and meeting at the point of observation. The number of degrees east or west, north or south, either in the sky or on the surface of the earth, is merely an expression of the angle between the two lines which extend to the extremities of the third side of the triangle, which is an arc. The science of spherical geometry and the science of trigonometry were both developed in olden times, and made skilled use of by Hipparchus before the Christian era, to plot the stars and constellations and measure the relations of the planets, each to the other. The first measurements of time, and also of the positions of the Sun, were made by shadows cast by a stake upon the ground. By such shadows recorded at noon on the longest day and the shortest day of the year, the Chinese, in 1100 B.C. ascertained the inclination of the earth to the ecliptic. The stake and the shadow on the ground formed the sides of a right-angled triangle, the hypotenuse being the line from the top of the stake to the end of the shadow. Measuring this angle at the two specified dates, and dividing by two, gave them the angular distance north and south of the equator of the tropic of Cancer and the tropic of Capricorn. The astrolabe was invented to measure the angular elevation of stars and other bodies which do not cast a shadow which can be measured. And as an astrolable was a clumsy thing to use aboard a rolling ship, in rather modern times the sextant was developed from it as chief aid to navigation. Thus it is that triangulation enters now into all surveying on the earth, and all plotting of the heavens; and any mariner who would venture far from land without an instrument by which through the use of triangulation based on his observation of Sun or Moon or stars he can locate his latitude, would be deemed mad. The measurement of angles—triangulation—is not merely the first step in astronomical knowledge and astrological practice, but the importance of the trinity at the beginning of everything has been recognized by all the great religions of the world: Father, Son and Holy Ghost of Christendom; Brahma Vishnu and Siva of the Hindus; Osiris, Isis and Horus of ancient Egypt.

Creation involves a trinity, as also does destruction. It is only when the union of contending or divergent factions is properly directed that we attain true progress. Either in our mental conceptions or in our political systems, there must be some destruction of the old, worn tissues, to give place for the sound and new. Yet if the old is destroyed too swiftly and completely, there is insufficient power for recovery. Those who are born from March 21 to March 31, while the Sun is in the decanate pictured by Triangulum, are distinguished for their Activity. And the starry triangle itself sets forth in its own symbolical language the text: All Life, Thought and Action Are the Product of the Union of Positive and Negative Potencies. The Fountain of Eternal Youth —As the first 30 degrees of the zodiac are pictured by a Ram to denote that they relate to creative energies, we may be sure, as already we have found in relation to the domestic trine, that the other two decanates also have to do with the creative trinity. We find the Leo-decanate to be pictured by a river; the significance of which. I believe, is clearly set forth in the second verse of the Bible; for as the land can bring forth only when united to water, so in the story of creation, as soon as heaven and earth were manifest, the Spirit of God moved upon the face of the waters. That is, water is used immediately, even while the earth was without form and void, to symbolize the medium, or agent, through which the Spirit of God accomplished His purpose. Now what is this thing in human life having a wave-like motion which is essential, as water is to parched earth, to its production ? The zodiac quickly gives us the clue; for the starry river pictures a decanate having a sub-influence of Leo, which in a natural birth-chart rules pleasures, love-affairs, entertainment and children. Probably, therefore, the river is affected by all of these things. The most characteristic factor common to enjoyment, love, and the production and care of children is emotion. The Key-word for the watery signs of the zodiac is emotion, and water, from time immemorial, has been used as the universal symbol of those mental states which cause a ripple of the nervous system, as the surface of a pond is stirred by a summer breeze. Our river Eridanus, however, in which the bestial Cetus dabbles his paws, and on the bank of which brave Orion struggles with the mighty Bull, is a particular kind of water. It is not just any pond, nor is it a raging torrent. It is emotion, but not of the Passive, sluggish kind; nor yet is it torrid passion. This river is deep, strong of current, and ample wide. For more details concerning it, let us turn to the rivers of tradition. Across the black waters of the river Styx, the Greeks were wont to have Charon ferry the souls of their dead; while in Egypt the boat of the Sun transported them to the judgment seat of Osiris. Thus is the river quite definitely associated in one of its functions with the passing over so aptly symbolized by the beginning of Aries.

Just what part this river—picturing the decanate where the Sun, in whose boat the soul is said to depart, has its highest influence plays in that after life, and how it determines the plane of man’s earthly endeavors, sacred literature reveals quite fully in either of two stories; one from the Bible and the other from the Greeks. But as already, with no aid from these, it has become apparent that our river relates to the emotions, let us first consider their chief influence upon human life. Ponce de Leon might have saved himself much travel in search of this same fountain of eternal youth, so aptly pictured by the river in the sky, had he but known about his endocrine glands, and the varied response of their secretions to the emotions. Minute chemical messengers, secreted into the blood, burn up the life in fits of rage, starve the organs in fear and melancholy, and add youth and vigor at the behest, not of passion, but of unselfish lore. Endocrinology has made it plain just how gross desires and ignoble delights add poison to the system; just how, also, the tender feeling of a mother for her babe, or the compassion which prompts the aid of those in distress, tones up the structure of the physical cells, conferring beauty, strength, and years of life. Here, however, even more than with the welfare of the body, are we intent upon discovering those laws which rule the fortune and the station of the individual, now and hereafter. That finer body of man, his astral form, the energies of which, as may be proved by progressed aspects and his birth-chart, determine not only his abilities but also each event that comes into his life, is thought-built. His character is composed of thought. cells derived from his experiences, and these thought-cells have been compounded of such grades of four-dimensional substance as correspond to the feelings and desires coincident with their formation. They have been compounded also in association with pleasure or pain, and to the extent they feel discord do they attract misfortune into the life, and to the extent they feel pleasure do they work to bring good fortune. Nor is this Law of Affinity confined in its operation to the physical plane. The thought-built body is the one that persists beyond the tomb. The basic vibratory rate of the character, in that after life, determines the plane, or level, to which it moves. In fact, here or hereafter, it; can neither rise above nor go below its basic vibratory level except as some finer emotional state temporarily raises its vibrations, or as through baser inclinations it lowers them to inferior strata. In that after life, even more than here, the environment to which an individual is attracted is determined by his strong desires. Emotion not only expresses, but nourishes and fattens, kindred inclinations. Man’s etheric body, and the currents which flow over his nerves, as well as his astral form, are receptive to vibratory rates of similar tone coming from without. Thoughts of sufficient potency to engender feeling tune the etheric forces in on planetary energies of similar kind. Thus, not only is man a radio receiving set, but his emotions turn the dial to the program which he receives.

Furthermore, again considering the domestic triangle with which we started on our tour of the decanates, when man and woman are joined in the pure affection of family life, there is a blend of mental and etheric forces, a stream of energy, flowing from each to the other. A complete circuit is formed between them, an invisible river, which transfers without need of speech, the thoughts and inward aspirations. Those thus united by the astral and etheric flow pictured as Eridanus are said to be in rapport. And their ability to pick up invisible energies of corresponding quality in volume is immeasurably increased. It becomes a potent means, therefore, of lifting them to greater heights, or misused, is equally powerful in their own destruction. The Greeks relate that Phryxus and Helle were the children of Nephele, queen of Thebes. As the only queen in the sky is Cassiopeia, picturing the last decanate of the emotional sign Pisces, these children must be represented, not by Andromeda chained to a rock, but by two fish. This is further borne out by the ribbon of love uniting them, as the etheric river Eridanus binds together through affectional power. These children were persecuted by their stepmother Ino, pictured directly across the zodiac as Virgo, the critical woman. To escape her faultfinding and more serious intentions, the queen provided the youngsters with a Ram which was to transport them through the sky to Colchis. The Ram rose high in the air, bearing on its back, even as can be seen now on any winter evening, the two children; for Pisces rises just above Aries. Phryxus kept his seat and reached his destination in safety. But so high did Aries soar, and so swiftly did he move, that Helle became giddy and fell off, to meet a tragic death in that stream now called the Dardanelles, but renowned in song and story, thus named because of the event just related, as the Hellespont. The Ram, universal symbol of creative energy, carries those in safety who are level-headed enough not to meddle with rousing the kundalini, or with any one of the abnormal methods by which energies are engendered that once set in motion, more frequently than not, get beyond control. Nor does it offer any menace to those who truly live in chastity. But to those who stimulate and then repress, in monastic life or out of it, desires which normally find expression in founding a family, as there is now a vast psychoanalytic literature to prove, the fate of Helle offers warning. Of similar purport, and also indicating the survival values in the after-life, of properly cultivated emotions, is a story of passing over the Jordan as retained in the twelfth chapter of the Book of Judges. There had been a fight, and the Gileadites had taken possession of the river crossings. Survivors of their vanquished foes, the Ephraimites, sought to escape through fording the river; and to do so claimed to be men of their own troops. Whereupon, to determine if this were so, they were required to pronounce the word Shibboleth. This they could not do if they were Ephraimites, as they were unable to sound the H, speaking it Sibboleth.

This H, inability to pronounce which doomed the Ephraimites to be slain, is the second syllable in the divine word, and its omission denoted to those familiar with its significance, that the feminine principle, which constitutes one important factor m the trinity when its action is constructive, was missing. In the language of symbolism it was the lack of the softer, finer, kinder, and sympathetic emotional qualities which betrayed the Ephraimites, and prevented their crossing the river in safety. In practical astrology it is found that the Sun exerts its finest power from April 1 to April 11, while in the Leo-decanate of Aries, long recognized as the region of its exaltation. And it was to portray that quality in human life which more than any other is able to lift the soul to lofty heights, give youth to the body, and assure immortality in the realms of the beyond, that the ancients sought a fitting symbol. The Key-word of the decanate is Exaltation; and it would be difficult to find a symbol which so clearly indicates the means to attain this end as does the celestial river. Eridanus, to those who read its purport, sets forth this text: The Fountain of Immortal Life Springs From Man’s Emotional Nature; the Vibrations of Exalted Love Having a Rate Sufficiently Frequent to Affect Spiritual Substance and Build a Spiritual Body. Knight Errant of the Zodiac —Only since the World War, when bureaus were established to create a public opinion favorable to certain ends regardless of their merit, has the term Propaganda, which is the Key-word for the last decanate of Aries, fallen into some disrepute. Its original meaning was that of an organization by which some doctrine or system of principles could be disseminated. People born from April 11 to April 21 are observed to have a spontaneous enthusiasm for ideas and plans which interest them, and a special ability to impart similar enthusiasm to others. It is not enough for them to believe some doctrine to be worth while; they must also broadcast it to the ends of the earth. And they are as quick to attack falsehood and corruption as they are to strive for world-wide recognition of such truths as they have found. The ninth house of a birth-chart, over which Sagittarius has natural rule, governs long journeys and air travel; also teaching, lecturing, preaching, publishing, radio broadcasting, and all other means by which opinions are expressed to others. The Sagittarius decanate of Aries, therefore, relates somewhat to such things. Thought, which is thus expressed, is so swift that speeding on the wings of thought has become a current literary phrase, conveying the same idea that the ancients did when they placed wings on the feet of Mercury and Perseus.

In addition to wings on his feet, which Greek legend says were furnished by Mercury, the ruler of thought, Perseus is equipped with a sword, the tip of which is as close to the line which cuts off the old circle and starts the new as it can be and yet follow Triangulum and Eridanus where their outlines are farthest west in longitude. You will remember that David of the Bible had no sword, but that he used one in victory to sever the head—which is ruled by Aries— from the body of the fallen Goliath. The severed head which constellated Perseus holds is not that of the biblical personification of greed and selfishness, but that of the Gorgon Medusa. In the Bible story it was Goliath who wore the helmet, now seen on the champion of truth and righteousness. Also a famous shield went before Goliath; but in the Greek story is used by heroic Perseus, and is not pictured in the heavens. To understand these stories of David and Perseus it must be recognized that the ancients knew what modern astrologers grant, that people born with the last Decanate of Aries dominant are natural champions in the cause of truth and ever fighting to destroy greed, licentiousness, and those materialistic trends which fasten shackles on the soul. In both stories a stone appears, one the smooth white pebble of scientific truth, of material knowledge completely understood, which vanquishes selfishness through the realization that its crystallizing power so narrows the field of accomplishment that its own ends are defeated. The gross, the bestial, the greediness which seeks its own pleasure and welfare only, as typified by Goliath, when seen in the light of careful reflection, are not the way even to the highest material pleasures. Enjoyment of life, even physical enjoyment, is dependent upon appreciation of quality. It is dependent upon a responsiveness to the aspirations of others, and a progress toward refinement, both of which are denied by impervious selfishness. This aspect of the matter, and that of the influence of licentious thought to coarsen and harden, is made quite plain in the legend of the Medusa, whose hair was serpents, so awful in appearance that whosoever looked upon her was immediately turned to stone. Perseus, picturing the Jupiter-decanate of Aries, was the favorite of Minerva, a goddess who, as personifying the mental rather than the sporting side of Jupiter’s dual sign, sprang without a mother, full-armored, from the brow of this Sagittarian ruler. Minerva is mentioned only because, when Perseus decided to rid the world of the wicked Medusa, she furnished him with a shield so highly polished that he could approach the lascivious monster without actually looking at her. Had he glanced directly at her dread countenance, he, as had so many others, should have been turned to stone. But the shield of Minerva, the mirror of the higher mind, gave him the reflection of this seducer of men, so that, while she slept he was able to make a stealthy approach and sever the terrifying head from her body.

No greater wisdom was ever uttered in reference to character building than is thus dramatically presented. Impure thoughts and unworthy desires not only harden the individual, but they thrive and prosper to the extent attention is paid to them. There is but one way to destroy them, the way employed by Perseus; and that is to become so interested in something else that the attention is riveted to it—as his gaze was fixed on the mirror of his shield —so persistently that there is no room for the image of the undesirable to find its way into the field of vision. When we think about a thing we create it in the astral world. Way back in Bible times it was said, that which we fear shall come upon us, and modern psychology is in full agreement with this view. To fear a thing is to keep its image before the mind and, by the accompanying emotion, to nourish it. But whether the image is vicious or beneficial, destructive or constructive, the energy added to it by whatever emotion is present—fear, anger, hatred, joy, happiness, affection—sets the thought cells within the astral body related to this department of life to working from the four-dimensional plane to attract that thing into the life. If, therefore, the thing be detrimental, find other occupation for the vision of the mind. This same principle also must be followed if there is to be success in building better habit-systems, if there is to be success in avoiding the inimical thoughts of others, and in combating undesirable psychic forces. The more a habit is thought about, and the greater the emotion felt when so thinking, the more strongly does it become impressed upon the unconscious mind. Bad habits can be cured only through the substitution of beneficial ones which crowd them from the life. Not all of this Medusa story has been told; only that which relates to mental images and the desires of physical life. She was one of three Gorgon sisters, and when she was slain there was danger of reprisal. Perseus was able to escape them, however, by the use of the helmet shown in the constellation, which made him invisible. This helmet had been provided by Pluto, ruler of the underworld; the planet now assigned to govern the eighth house of a natural birth-chart, the house which rules all influences from, and relations to, the dead. More than any other planet its influence is such as to enable the individual to tune his vibrations, radio fashion, to influences from the invisible world. Those who have difficulties of a psychic nature, who have tampered unwisely with the invisible world, are here instructed by the wisdom of the past, as handed down through universal symbolism, in the best method of escaping from these remaining Gorgon sisters. When through strong desire, we tune ourselves quite completely to one frequency of vibratory rates, this automatically cuts off others. When the dial of a radio set is tuned to pick up the program broadcast by one station, this eliminates the reception of programs which are broadcast over frequencies quite dissimilar. Thus it is, as proved by the experience of many people, that the best way to escape an undesirable psychic

influence is not to fight it, which tunes the finer body to receive its rates, but to wear the helmet of Pluto, and become invisible and unaffected by its power, through completely and persistently tuning in on some dissimilar and constructive interest. True to the Key-word of the pictured decanate, Perseus was a glamorous hero who felt it necessary to help the world along. Escaping from the remaining Gorgon sisters, and triumphantly bearing the severed Medusa’s head, he flew high through the air; an aviation exploit which led him to the discovery of a princess in distress. Like many mothers now Cassiopeia was a slave to pride and station. She wished to be the envy of all the other women in the world. And in her desire to outdo them she boasts of her beauty, claiming to be of greater charm than Juno and the Nereides, nymphs of the sea. This so angers Neptune—who rules the sign in which the decanates pictured by Cassiopeia and Andromeda are found—that he has her daughter, Andromeda, chained to a rock in the sea for the monster Cetus to devour. But before this fearsome human sacrifice is completed, Perseus, flying high overhead after his conquest of the Medusa, spies the fair maiden in distress, dashes to the rescue, vanquishes the monster of the sea, releases her, and carries her off in happy marriage. We will not here dwell upon the release of the human soul from the blind beliefs of the Piscean Age through the dissemination of correct information. Nor is it necessary to comment upon the power of undue attachment to any material thing to bind the soul to earth, and prevent its progress, both here and immediately after death. But again it should be pointed out that the character of the individual is the sum total of his experiences stored in the thought-cells of his finer body. No one can change these for him; no one, therefore, except himself, can slay the beast within nor overcome the noxious influence of creeping slimy thought, nor release the soul from other bondage. The exploits of Perseus each, in symbolical language, conveys an important message; but most important of all, he accomplished the work himself. The leading text thus portrayed, therefore is: There is No Vicarious Atonement. Each Soul is a Responsible Being, Working Out its Own Deliverance from the Thralldom Inherited from Ancestry and Forced Upon It by Environment.

Knights of King Arthur

Chapter 3 Knights of King Arthur The Use of the Golden Calf —What was the amazement of the first explorers of the mighty Amazon to learn from the Indians that the group of stars comprising Taurus, and picturing the money sign of the zodiac, was known to them as the Jaw of the Ox. Yet when we reflect that the Vedas of India and the Avesta of Persia both make mention of the massive Bull, and the Apis was an object of special veneration in Egypt, it is not so surprising that ideas which doubtless had their origin in Ancient Atlantis and Mu should also have been retained in part by aboriginal South Americans. The interpreter of Pharaoh’s dream reveals himself familiar with astrological practice. Personal possessions are governed by the second house of the birth-chart, over which Taurus has natural rule. When the Egyptian king began to speak of kine coming up out of the river, even as the Bull of heaven appears to be emerging from the river Eridanus, it could refer to but one thing: to wealth. When he told of ears of corn, that also was speaking of a universal symbol long established among the stars. Virgo, the harvest constellation, holds such in her hand. Joseph revealed his acumen not in his knowledge that the kine meant wealth and the corn meant food, but by his recognition that the seven fat cattle which were devoured by the seven lean cattle, and the seven full ears which were consumed by the seven lean ears, related to future years; and by his ability to so thoroughly convince the monarch of the truth thus revealed that for the seven years of abundance he was willing to set aside one-fifth of all the crops as a reserve against the years of approaching famine. Picturing the middle decanate of this sign of material possessions there is another hero. The Akkadians called him Sargon, and the Greeks called him Orion, but we are more familiar with him through the Hebrew account. One foot he rests upon the river; for like the far earlier Semitic Sargon, Moses put in his first appearance among the Bull-rushes.

Yet as here we are interested in the mighty Bull pitching down upon him from the sky, rather than with exploits of valor, he enters our story only to the extent made necessary to reveal the teachings the ancients sought to picture by the Taurus constellation. It all is embraced within the drama of the golden calf. It will be remembered, or the thirty-second chapter of Exodus can be consulted if the memory has grown dim, that Moses went up Sinai to receive instructions, and came down the mountain with two tablets of testimony, tables of stone, written with the finger of God. Taurus, the fixed earthy sign of the zodiac, more nearly than any other relates to stone; but this alone does not explain why there had to be two tablets, instead of one. That such was the case is clearly indicated; for after the first set was broken, the laws of God were again written on two tablets, and so survived. Spirit, being without beginning and without end, has ever been symbolized by a circle, while the earth, as a plane receiving the vertical rays of the Sun, has universally been represented by a square or a cross. As later is to be related, Easter is a festival commemorating the union of Solar and Lunar forces which causes seeds within the earth to germinate; and a feature of Easter custom still retained is the eating of hot cross buns, circular in outline with a cross traced upon their tops. Removing one of the four arms gives us the Taucross of the Egyptians and some others, from which was derived the Greek letter Tau, the English T, and the common gavel of ancient Masonry. It expresses creative energy moving in the direction indicated by the longer member of the three-armed cross. As this may point either toward heaven or toward earth, by this means was indicated whether the energies of life were being used for gross and physical gratification, or were directed into channels of aspiration by which the spiritual heights might be scaled. Even as the reversed T was used in various lands to indicate by its upturned point the striving upward of spirit, and by its more commonly down turned point material ambition; so were there also two tablets of stone, one setting forth the laws of physical survival and the other revealing those laws which relate to spiritual realization. But as Moses tarried on the mountain his people became impatient and induced Aaron to make a molten calf. It was of gold because the Sun rules that metal; and because this orb of day had but reached the commencement of the sign it could not be considered a full grown bull, therefore it was called a calf. It was molten because this section of the constellation is backed against the fire of Aries. To make this interpretation of the olden story still more certain, Taurus in practical astrology rules not merely material possessions, but also the neck and ears of human anatomy. Repeatedly, in the narrative, those who divested themselves of their earrings, from which to make the golden calf, are called a stiff-necked people. And as the vocal organs also come under the rule of the same zodiacal sign, it was their

singing which he heard, as he approached the camp on his return, that first apprised Moses that mischief was afoot. The constellated hero in the sky is pictured with upraised club in the very act of demolishing this symbol of the greed for gold. On the bank of the river is he in the act of demolishing it. Yet only the story reveals the ultimate fate of the calf so attacked; for strange to say, it was not thrown away, nor again turned into a bauble of adornment. Instead it was burnt with the fire of spirit, ground to powder in the mortar of compassion, and strewn on the life-giving water from the nearby river of affection. It was neither ignored, nor despised, nor coveted; but was made of spiritual use; for after thus converting this symbol of material possessions into that which no longer could be worshipped, it was given to the children of Israel in their drink. But before this came to pass, because they had been divested of their earrings, they were seen to be naked. These earrings, as I have endeavored to show, were universal symbols for all the tinsel and display, all the money and its power of purchase, which many men set their hearts exclusively upon. Divest them of this and they have nothing left. Their treasures are purely physical, and they have nothing suitable to clothe their souls in higher realms. Nothing could be plainer, I think, to one conversant with universal symbolism, that the significance of utilizing, in an affectional way—all the more easily understood because Venus, planet of affection, is the ruler of Taurus—the material things represented by the golden calf. If anyone ever had great provocation completely to destroy, it seems to have been Moses. Nor was it due to a relenting heart that he made use of the material idol when spiritualized, as his orders to the Levites clearly indicate. It was because wealth, station, power, and other physical possessions, all can be converted, as he converted the golden calf, into a means of creating spiritual values. Some there are, I know, who believe the vow of poverty opens wide the Elysian gates. Others there are who teach withdrawal from the contacts of the world of men, deeming that in solitude the spirit more quickly develops wings. But the story of the golden calf refutes all this. People come into this world endowed with natural talents of various kinds and diverse degree. Richness of life to human beings comes not from absence of contacts, but through the development of proper appreciations. These imply some freedom from the dulling grind of economic necessity, some surcease from grueling toil. And they depend upon human associations, upon opportunity to learn, and upon material objects through which the senses gain an insight into what is fine and good.

Material things are detrimental when they are worshipped, like the golden calf, for what they bring in selfish gratification. They prevent spiritual growth when they become so insistent in their care that the burden is too heavy. But nothing opens the avenues to spiritual attainment so effectually as being of assistance to others. And often the assistance needed is of a physical nature. To worship the golden calf of wealth is utmost folly; yet to ignore the power of money when rightly used to advance the welfare of the human race is almost an equal fatuity. Libraries have been built and stocked with books where men may read and free their minds; literature has been published and widely spread by which the spiritual truths have been made accessible; laboratories have been set up for research and clinics established for treatment, that have practically eradicated certain previously prevalent forms of disease; but not without the aid of money. While we occupy a physical world the body has physical needs, possesses physical functions which if not exercised cause trouble, and must make contacts with physical conditions if we are to gain those experiences which alone fit us properly for a still higher type of life when we have passed on to the next inner plane. A physical body which is neglected detracts from the ability of the individual to do constructive work; hampers his efforts to contribute values to society. According to the natural abilities, which the birth-chart so surely reveals, is there open to the individual the opportunity to advance himself in the direction of becoming more valuable to others. Whether it is the use of gold, the power to heal the body, ability to teach, inventive genius which contributes a device that, relieving toil, gives time and strength for soul development, or other power to do, it may be turned to spiritual advantage. Because those born from April 21 to May 21 are found to be so interested in personal possessions the Key-phrase given to Taurus is, I Have. Because the physical is so necessary in developing the spiritual, the ancient text becomes: Physical Life and Its Opportunities Should Not be Slighted; Neither Should Spiritual Aspirations Be Ignored. Learn, therefore, to “Render Unto Caesar the Things Which be Caesar’s and Unto God the Things Which be God’s.” The Good Luck of the Rabbit’s Foot —Seeking to discern what the ancients had in mind when they traced the picture of a rabbit in the sky to represent the earthy decanate of the sign of material possessions brings instantly to thought the three outstanding attributes of the hare: fleetness, timidity, and rapidity of reproduction. Fleetness, as indicated by wings on the feet of Mercury and Perseus, has to do with thought; and as the Moon exerts its strongest power in the Taurus-decanate of Taurus, we perceive the aptness of an association between this section of the zodiac,

occupied by the Sun from April 21 to April 30, and the lunar orb, which in a birth-chart rules Mentality. Easter is a modern adaptation of the old name of the Moon, which by the Chaldeans was called Ishtar became Astarte to the classical nations, Eoster to the Saxons, and finally was designated by the term now used for her chief annual festival. In this festival her greatest power, as signified by her exaltation in the beginning of Taurus, is celebrated as chief aid to the function of the Sun. Easter is the Sunday after the Full Moon after the Sun has passed into the summer half of the zodiac. At this Full Moon, because the Sun is in Aries, where its creative energies are strongest, the Moon must be in Libra, the sign ruling both marriage and eggs. Eggs, consequently, form a persistent factor in that spring festival dedicated to the redemption of the world by united man and woman, even as it is deemed to be rescued from winter through the offices of the united Sun and Moon. These eggs commonly are colored in various hues to signify diversity in the expected harvest, and they are hidden about, and must be hunted for, even as other seeds are placed in the Sun-warmed dark ground of the beginning of Taurus, where they germinate, and only later thrust green shoots through the surface into the kindly light of day. Bunnies also are part of the ceremony; for although they do not lay eggs, as children are sometimes led to believe at Easter, they are unusually prolific, and stand symbol of the power of the earth to bring forth. This decanate where Easter has her strongest power also is associated with the greatest tragedy mankind has ever known. Hallowe’en commemorates the destruction of the world, the fire, the flood, and the sinking of Atlantis. The Sun at that time is in the death-decanate of the death-sign Scorpio, directly across the zodiac from this rabbit-decanate of Taurus. Thus when Ophiuchus, the man in death struggle with a serpent. who pictures the first-decanate of Scorpio, sets in the west, vanquished by the great destruction, Lepus, the hare, rises in the east, and is shown fleeing from the scene of catastrophe as fast as fleet legs will carry him. Tradition holds that the time when such cataclysms occur may be timed by the position of the Pleiades, a group of stars behind the shoulder of the Bull, in relation to the precessional cycle. As the Bull faces eastward toward the earth as it rises, and as the whole rear half of it has been destroyed in the cataclysm, the Pleiades come up first, as Lepus pictures that section of the Sign Taurus first to rise. Noah quickly left behind his sinful companions when he entered the ark. Lot left Sodom in great haste: and legend says that the wise ones of Atlantis, warned by the position of the Pleiades, went from their doomed land at top speed.

In one of the oldest written accounts in existence, the Gilgamesh Epic of still more ancient Sumeria, the cuneiform tablets of which have been recovered from Assurbanipal’s famous library at Ninevah, it is related that after the hero conquers the mighty Bull which has caused seven years of sterility on the earth that Ishtar places a curse upon him. But Gilgamesh evades the curse, tears the entrails from the Bull, dedicates its crescent horns to the Sun, and washes his hands in the Euphrates, which was the river Eridanus of the Sumerians. As the earthy-decanate of Taurus may well be taken to represent the more physical section of the sign, so the rear of the Bull, which in rising comes first, is similar in its symbolic implications. It was the materialism and wickedness of the world that made necessary the flood from which Noah fled. It was the turning from God to abominations of the flesh that led to the destruction of Sodom and Gomorrah. And the use of mental powers and psychic forces to enslave the populace is said to have preceded the sinking of Atlantis. All magic, now more commonly called mental demonstration, new thought, or metaphysical practice, is made possible through the activity of the mind. And this peculiar power resides in greatest measure in those born with the first decanate of Taurus dominant. Such magic, such healing energy, and such force of mind, can be used in either of two directions. The voodoos of our South follow the example of Ishtar, and place a curse upon their enemies. But others more enlightened follow the example of Gilgamesh, and dedicate this crescent power the horns of the Bull, to spiritual purposes, represented by the Sun. That the self-seeking, materialistic, or destructive use of this lunar power must never be countenanced was portrayed by the ancients when they failed to picture other than the front portion of the Bull in the sky. Nor will the Jews, preserving the symbolic custom to this day, eat of a beef other than the portion pictured. To those of that orthodox faith the portion omitted from the stellar picture is unclean and may not be served as food; as they say, it is not Kosher. As the Sun, in practical astrology rules the Individuality, and has its exaltation in the Eridanus decanate, and the Moon rules the Mentality, having its exaltation in the Lepus decanate, when the epic hero of Sumeria dedicated the crescent horns of the Bull to the Sun and washed his hands in the river, in pantomime he was consecrating his Mental powers to their highest, most spiritual, use. And these horns of the Bull, through various avenues have descended to us as a means by which the adverse effect of mental forces can be avoided. How blind are those who can see no farther than the material plane; who prostitute their souls for the attainment of carnal desire, and whose minds turn only to wickedness and destruction. When Sodom and Gomorrah fell in flames the Bible relates: “And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.”

This blindness of devoting the energies solely to the gross, with no thought for the finer experiences of life; and that even more terrible practice of using the psychic powers for the injury of others, is pictured by the star which blots out the eye of the rabbit in the sky. Blindness is also traditionally associated with the Pleiades, the cyclic pointers of cataclysmic destruction. Ptolemy, compiler of ancient astronomical knowledge, says that when the Moon is with the Pleiades and afflicted by Mars in a chart of birth that the person will go blind. As a matter of astrological research, when the Moon is greatly afflicted by Mars, trouble with the eyes may be expected whether the Pleiades are involved or not. But in this manner has the tradition of loss of sight through evil mental practices come down to us. And thus it is today, in all regions where prevails the belief in “evil eye,” which is supposed to be a curse placed upon one person by another’s malignant look, that the attempt is made to ward it off by forming the sign of the Bull’s horns. This is done by closing the hand in such a manner that the first and little finger stand out to form a crescent, and then gouging in the direction of the person casting the spell as if to gouge out his eyes. The rabbit in the sky is pictured fleeing in great haste from all such influences; and as he is moving directly away from the section of the zodiac where the cataclysmic struggle takes place, turning his back on the scene of various iniquities, the legend persists to this day that, like those who fled from Atlantis before it sank, and like Lot who made his escape from Sodom, the rabbit gained safety. It thus acquires an implication of good fortune. The foot of any creature is the universal symbol of understanding of some kind; and the foot of the rabbit implies an understanding of those things for which the rabbit stands, that is, of mental practices devoted to injury, and how to escape their influence. The negro who carries a rabbit’s foot to prevent a “jinx” being placed upon him, and as a talisman of good luck in general, is merely perpetuating, by means of a symbolic ritual, an ancient truth of vast import. It requires great determination not to look at, or think about, the thing which if permitted to do so would cause fear: and thus those born with the first-decanate of Taurus dominant have, as the Key-word Determination clearly indicates. The earthy decanate of the earth’s own sign in particular needs to exercise the Determination which it so abundantly possesses to face away from the gross and sensual, and to escape the paralyzing effect of fear. The hare, although fleet of foot, is a timorous creature that burrows in warrens beneath the ground, like those who, submerged in materialism, live in constant dread of death. Lot escaped from the hail of fire and brimstone, but his wife, unable to resist visualizing the thing which she feared, looked back, and became rooted to the spot. The salt, which ultimately she became, shows the crystallizing power of selfish inclinations.

When we positively desire a thing we flash the image of that which is sought upon the mental screen, and the thought-cells belonging to that department of life work with such energy as they possess to make that condition a reality. But when in fear the image is the opposite of that which we seek, these four-dimensional sparks of consciousness work just as hard to carry out the orders they thus receive, disastrous though the result may be. Even as the rabbit is blind, so fear blinds the eyes to the proper mental picture, accepted as a command by the unconscious mind, to get wished-for results. Hence follows the text: One of Man’s Greatest Enemies is Fear. Knights of King Arthur —Jason conquered the brazen-footed Bull in one of his adventures while searching for the Golden Fleece, and Sargon of Akkad, fourteen hundred years before the time of Moses, came up out of the Bull-rushes to deliver his people from their tribulations. But nearer to our own time, and perhaps, therefore, dearer to our hearts, is King Arthur and the famed Knights of his round table. As is common to traditions when the historical background is dim or lacking, there are variants of the original, but the most authentic version of the story finds twelve knights, bold and strong, seated at a circular and revolving table; ready, like a panel of modern jurymen—twelve men good and true, each to view the matter from the angle of one sign of the zodiac—to pass judgment, and, unlike these later representatives, to fare forth in valiant exploits in the enforcement of their decisions. The most conspicuous constellation on any yule-tide night, while the Candlemas Bull, Taurus, goes sailing overhead, as legend says it must, is Orion, who follows with upraised club. In every land is he recognized as a warrior, and the three stars in his belt are known in every land. In the region where the Tigris and Euphrates flow they are called the Wise Men of the East; but Celtic Druids held them to be three ladies who were present at King Arthur’s birth. Not only is Orion a warrior, but whether as Sargon, Moses, Jason, or the western legendary king, the fight he wages is not merely against oppression from without, but also against the materialistic tendencies and selfish ambitions of his own men. In every legend relating to him, he fights with environmental forces that endanger his plans; and in every struggle some loss is sustained. Moses, you will remember, when he had vanquished and utilized to more spiritual purposes the golden calf, called upon those who would support him, even as the constellation thus pictures it, every man to put his sword by his side. And legend relates that the round table episode was precipitated by the personal ambitions of Arthur’s men. Each one desired the place of honor at the yule-tide feast; each man believed himself entitled to sit near the head of the table. Nor, although so many hundred years have passed on what should have been progressive feet, do we witness much diminution in

the ardor for similar social prestige. But on this notable occasion the snubbing of one’s neighbor was insufficient to express the fires of jealousy that raged within, and a brawl ensued which resulted in many slain; as a thousand years before a like slaying had occurred over the incident of the golden calf. And thus, as Moses in the Bible times had been confronted by a serious problem, so was Arthur put to it to prevent a recurrence of such an incident among his men. Nor did he shirk the responsibility thus at hand. After all, ancient or modern, there is always a best way to meet every situation, always an opportunity to make the obstacle less retarding to progress than otherwise it would have been. The Bull is pictured full tilt, as if enraged and pitching down upon the hero from the sky; who looks up to meet the impact of its charge undaunted, and with club well poised to deliver its most effective blow As belonging to the earthy-earthy sign, the Bull itself most appropriately typifies the crowding strength of the material environment with which we all must struggle and win if we are not to die. But in its headlong plunge from the regions of above it also conveys the significance of those forces, invisible but potent, which assail man from the sky; the energies from planets and zodiacal signs, which, though more subtle in their attack, have even more power to shape and mold the destiny of man. Environmental forces, those from the stars and those from the earth, are ever present, and their impacts call for well considered resistance. We can not escape them, as the timid hare seems to seek to do as it scampers from beneath Orion’s feet. When problems are present, which every day they are, be they large or be they small, their issues must be met. And for each such problem there is always a best of all possible ways in which to meet it. This applies to all of them; and that they should be met with courage and full confidence, as Orion meets the rushing Bull. No situation of life should cause the soul to quail. Whatever physical disaster may come, whatever distasteful thing may be uncovered in the recesses of the unconscious mind, it is always better to face it squarely, to recognize it for what it is, and then to formulate plans by which the situation may best be met. Those who form the patients of psychiatrists more frequently than not have refused to face something in themselves, or have refused to face some situation of their lives. Freudian literature is filled with cases of illness due to unwillingness to recognize certain facts of people about themselves. And even more serious is the effect of refusal to meet some crisis in the life; for when a condition is present which can not be faced, the mind turns back upon itself, invents unconscious lies to explain behavior, and if the case is extreme enough in its unwillingness, there develops dementia praecox, one of the most prevalent forms of insanity. We must face the problems of life firmly. And among those problems is that of meeting the impacts from the stars.

The only possible way that the planets in their courses can exert an influence on the life of man is through imparting energy to him. Whether spiritual, mental or physical, whenever work is done, whenever action results, there is always a proportional expenditure of energy. Without consuming energy nothing is accomplished. Within the body of man at his birth are lines of tenuous substance that act as aerials do on a radio receiving set. And after birth, in response to the progress of the planets, other lines temporarily form that have a similar function. It is these stellar aerials, mapped by aspects, which pick up the energy of the planets, load it with harmony or discordant static, and convey it to the thought-cells of which the finer body is composed. They transmit to man, at times which can previously be ascertained, those forces from above symbolized by the downward pitching Bull. Man is influenced by heat and cold and wind and rain and sun and innumerable other conditions that comprise his ever-changing environment. But his reaction to the impact of these physical conditions is largely within his own control. He can not change the weather, but he can prepare to meet it, or if favorable, to take advantage of what it has to offer. Neither can he change the motion of the planets in the sky, but he can change his own character, and in so doing receive energies more to his liking. The permanent lines which extend across his finer body, and act as aerials to gather the programs from the planets, are expressions of his character, expressions of the harmonies and discords that have been organized within himself. And if he changes these, so also will he change the aerials within his finer form, or even construct others not present at birth, which tune in spontaneously to the energy broadcasts of his seeking. The temporary lines which form in response to the progress of the planets pick up energy corresponding to the rates to which they are attuned. But the harmony or discord of the energy thus acquired may be vastly modified, so that it has a beneficial influence when it reaches the thought-cells. Not only so, but the dial of man’s own consciousness can be turned, if he used the resolution of Orion or King Arthur, to make an even more potent radio receiving set of his whole nervous system. He can tune in on the planetary rate desired so completely and persistently that other programs coming from above reach him very little. Here we see the wisdom of King Arthur. To prevent a recurrence of the discord occasioned by each knight desiring the preferential place, he called to him the most cunning artificers of the land and instructed them to make a round table that would revolve, at which all the knights could sit, and each could thus consider himself at its head. In the region where fabled Arthur is said to have reigned are still found today cromlechs, concentric circles of stone erected in prehistoric days to portray the orbits of the planets. And in that land, as also among the Maya of Yucatan, the people array

themselves in shirts of white on the first day of May, to dance in circles about the symbol of the Sun, the upright Maypole. The weaving in and out of the dancers, as they hold ribbon strands reaching to the central post, cause these to form, one with another, sextiles and trines, squares and oppositions, and the other aspects by which astrologers ancient and modern plot the harmony or discord reaching the earth from various parts of heaven. On that day the Sun has just entered the Struggle-decanate of Taurus, so-called because the life of those born from May 1 to May 11 is so seldom free from obstacles that must be overcome. It is the decanate pictured by Orion. We can not doubt, therefore, that the problem of settling the conflict between his knights, with which King Arthur was confronted, was the same problem which confronts each individual at this day; the problem of avoiding the strife of influences coming from the planets as they sit in their seats among the twelve signs, and of winning their harmonious allegiance. And he solved it as it must be solved today, by devising a method by which the dial of consciousness can be so revolved that any planet in its seat can be considered at the head, can be given temporary prominence, and thus enlisted fully in support of the most cherished endeavor. Thus is derived the text: The Task of the Soul on Every Plane of Manifestation is to Struggle With and Overcome the Limitations of Its Environment. The Mantle of Elijah —Not always are we so fortunate as to have preserved to us, in the stories handed down from remote antiquity which serve as commentaries on the pictographic teachings of the constellations, both the danger to be avoided and the end to be sought. But these are amply set forth in the dramas associated with Auriga, the heavenly charioteer. Orion, picturing the previous decanate, is shown using the solar fire of the Sun, even as the Maypole about which the dancers revolve reveals its source, as a shield of courage in his battle with the onslaughts of his environment. The lion’s skin upon his arm gives him a resistance hard to crumble. It is quite to be expected, therefore, that the last decanate of Taurus, through which the Sun sheds his influence from May 11 to May 21, should offer further comment on the Bull and on the use of the celestial fire. It was the duty of Phoebus, according to the Greek account, each day to drive the chariot of the Sun across the heavens. Phoebus had a son, named Phaethon arrogant with the inexperience of youth, who begged his father constantly to be allowed to drive the prancing steeds. For a long time the father was adamant in his refusal; but at last in a moment of paternal weakness he gave permission to the boy, for one day, to do his work.

But the horses were too hard to hold; they were beyond the strength of the untrained youth, took the bit in their teeth and veered from the accustomed course. To make matters worse, having left the beaten road, they neared the den of the vicious Scorpion, pictured across the zodiac. With upraised tail he struck, burying his sting in a horse’s flank. Then they completely ran away. It had been a sorry day, indeed, on earth, if Jove, from high on his Olympian throne, had not glanced that way. The frightened horses went tearing toward the earth, the heat drying up the lakes and scorching the plains. Something had to be done if the world was not to be consumed in flames. Jove hurled a thunderbolt from where he sat, and as a bird is shot when on the wing, Phaethon was dropped into the adjacent Po, the stream now called Eridanus. Dangerous, indeed, it is to develop forces which get beyond control. Many methods there are by which energies can be set in motion. Oriental breathing systems which have this for object gain such results. The etheric energies of the body may be increased until they surge in frenzy against the bit. But unless controlling skill is developed at an equal pace there is no proper guiding them. Thus also is the kundalini power of Oriental fame a source of potential energy; but those who thus incautiously approach the Scorpion’s lair more frequently than not receive the venom of its sting. The bit and reins which Auriga holds in his strong right hand speak in no uncertain terms of careful guidance. Mastership, which is the Keyword of the section of the sky thus pictured, is the very opposite of irresponsible mediumship. When forces from the invisible realm, whatever may be their pretensions, invade the physical organism of man and take charge of his mental processes, to the extent this is true, is he in danger of the fate of Phaethon. To invite the control of any intelligence other than one’s own, from this plane or from any other, is to play the part of the self-assured son who begged to drive the chariot of his father. When such steeds gather headway, and realize the hand that holds the reins is too weak for their restraint, no one can tell where they will go, or what the result will be. One rule always holds, whether it be applied to driving a car on a crowded street, to developing the vital etheric flow of life, or to the use of the psychic senses; energy and speed must never exceed the power that guides and directs them. If, therefore, new sources of energy are tapped, a habit-system of more effective control must be inaugurated at an equal pace. In the time of Elijah a Phaethon-like drought had taken hold on the land. As Ishtar in the long ago had cursed the Sumerian Gilgamesh, so Jezebel had likewise sworn to take the life of the Bible prophet. The third-decanate of the second sign is pictured by the charioteer. It is the decanate of Mastership; and mastership implies control of the solar fire and a willingness to

sacrifice material things, as symbolized by the Bull, for the benefit of others. The test as to his possession of these qualities came to Elijah during the great drought as related in the eighteenth chapter of First Kings. As at all times, not excepting the present day, there were then many men who claimed to knowledge and power which they did not have. False prophets, they were, like the swarm of charlatans who now prey upon the credulity of the public. And even as at the present time, when one appeared who was truly a Master of his subject, the envy and malice of those who found an easy living in their pretensions, was directed against him, and against his teachings. So, therefore, did the four hundred and fifty spurious prophets array themselves against Elijah, and worked to turn the tide of public sentiment against his doctrines. But Elijah called for a test of their teachings; he called upon them to make a sacrifice of their material wealth, to draw the fire from heaven and consume the Bull upon the altar of the common good. But although they shouted until hoarse, leaped upon the altar in dramatic gestures, and prophesied through all the day until evening, nothing of consequence happened. Then Elijah built an altar of twelve stones, after the manner of the ancient cromlechs, one stone for each tribe and zodiacal sign. Round about it, as the magical decanate of Taurus is associated with planting in the ground, he made a trench as great as would contain two measures of seeds. Such seeds, even as material things germinate spiritual powers when used with intelligent compassion, require moisture if they are to grow: therefore, were twelve barrels of water, one for each type of crop to come, poured over the altar, filling the trench. When all was in readiness he called down the celestial fire which consumed the sacrifice, the wood the stones, the dust, and even licked up the water in the trench, as emotional energy is always consumed in any physical demonstration of mental power. Thus did Elijah show his skill; but it was the final result that demonstrated him a Master. The drought was broken, and shortly there was the sound of abundant rain. True Mastership is never shown merely through the exercise of ability, however unusual it may be. Auriga in the heavens holds the bridle reins in his strong right hand, to indicate ability to control and guide the forces of nature. But this alone does not constitute Mastership. With his other hand he holds and protects a mother goat and her young. He possesses ability to harness the fire divine, but he sacrifices this power by which selfish possessions might be gained, in aiding those in dire distress. Even thus did Elijah use his skill for the benefit of a stricken land.

Whenever, as frequently, is brought to my attention the marvelous feats which are reported from far-off places—the walking on red-hot coals, long interment beneath the ground, knives and nails piercing the flesh without the flow of blood, and other wondrous things galore by way of contrast I always think of Elijah. Especially, as is usually the case, when excuses are made for these wonder-mongers in their customary failure to help the condition of the miserable population around them. I often wonder what Elijah would have said had someone remonstrated with him over the self-perpetuating handful of meal and cruse of oil, telling him that thus to interfere with the karma of the widow was to commit a sin. It was during the time of drought, and before the episode of the trial of strength with the charlatans, who after the manner of certain wonder-workers of the East today, cried loudly and cut themselves with knives to induce the emotional frenzy necessary to their work. Elijah gave assurance to the starving woman that she should not want for food until the drought was ended. Had the wonder-workers of his time been told of this help to the widow, or the bringing back to life of her son, no doubt they would have said that such procedure was contrary to divine law. For ever thus do those whose claims to spiritual power are unjustified, make excuses for their lack of alleviating action. Yet the Key-phrase for the Capricorn sign is, I Use; for the goat there pictured, or on Auriga’s arm, is noteworthy for utilizing everything at hand for food. Unusual power is no token of spiritual attainment. Those who have such power and use it only for self-aggrandizement have failed to make the sacrifice demanded of the one who followed in the steps of the great prophet. Elisha was ploughing with twelve yoke of oxen before him, he being with the twelfth, or Taurus, when Elijah cast him his mantle. Whereupon he slew the oxen, boiled their flesh, and gave unto the people, and they did eat. Also for their benefit he devoted his other possessions. Thus did he demonstrate, before he was permitted to minister unto his teacher, that he understood the necessity of using whatever powers he should acquire for the benefit of the needy. Phaethon, in the story from the Greeks, failing to control the power he sought to master, was hurled stricken into the river. But Elijah, striking with his mantle, walked to the other side dry shod. And when Elijah went heavenward in a chariot of fire, the power he once had used went to his disciple, whose immediate healing of waters to help a city in distress indicated his worthiness to wear the mantle. Thus the text is apparent: The Function of a Master is to Control the Forces of Nature and Use Them for the Protection of the Weak and the Benefit of All.

The Story of the Three Bears

Chapter 4 Story of the Three Bears Damon and Pythias —It was held in ancient times that the Twins were the builders of cities and the founders of empires. Picturing the section of the zodiac related in a natural birth-chart to brethren, thought and travel, and ruling the hands and arms of human anatomy, the stories about them show skill in the use of tools, dexterity in war, and often relate to travel. In Peru they were believed to have built the first city, the symbol for them there being a pile of brick; and Rome is held to have been founded by Romulus, after his twin brother, Remus, had been slain in a quarrel over building a wall. They had reached the site of the future metropolis as infants, drifting down the river in a boat which there found lodgement in the marshes. The Romans thus regarded the heavenly Twins as exerting a special power of protection over them. Because they relate to travel they were frequently pictured with steeds, and Grecian temples thus retain them, riding side by side, armed with spears, on snow-white horses. The Romans, adopting the idea, struck a coin in their honor. The pence of the Good Samaritan was such a silver piece, on which the two horsemen were shown. This protecting power of thought and skill was honored so greatly in the time of Imperial Rome that it entered into the customary oath. On our witness stands the Bible, as the sacred word of God, is considered the emblem of that high power which none should dare defy; but in olden Rome the solemn token of the sacred power by which they swore was Gemini. Passing to a less reverential generation, By Gemini, which to us is, By Jiminy, became a by-word of the street. Six hundred years after the devotion displayed to David by Jonathan, and three hundred years after the founding by one Twin of Rome, lived Dionysius, the tyrant of Syracuse. The Pythagorean sect then flourished, and to those who joined its ranks, revealed the teachings of the still more ancient Stellar Wisdom.

Damon and Pythias were such followers of the great Samoan sage, developing their spiritual powers and learning about numbers and the stars from the same ordained instructor. Thrown constantly together in the school, a strong attachment formed between them, and their friendship grew as the horizon of their knowledge widened. The bond of religious brotherhood was strengthened by personal admiration. Then Pythias, through some political indiscretion, came under the disapproval of the monarch and was condemned to die. He was a man of varied interests, and financial matters, due to his absorption in his studies, were rather at loose ends. Thoughtful of others, who might be left destitute by his sudden passing, and of debts that rightfully should be paid, he begged the tyrant liberty long enough to set right these various affairs. Quite naturally, the one who had condemned him to death wanted to know what assurance could be given, if he were allowed temporary freedom, that he would come back, and be present on the day of execution. Whereupon friend Damon stepped forward, pledging himself, standing ready to be slain if Pythias failed thus to return. In this manner, therefore, was the matter settled. Damon was kept under closest guard, and as the day approached, speculation ran high whether Pythias should die or Damon. Some thought the teachings of the initiates in the school to which they both belonged had so imbued the friends with a sense of honor that, even though his life be forfeit, Pythias surely must return. Others, more numerous and more highly vocal, expressed their belief, and backed it with a wager, that he had made good his escape, having fled to some foreign land. On the death-day excitement ran high and a huge crowd gathered. Damon seemed the least concerned of all. And sure enough, as the time for the fateful ceremony drew near, here came Pythias striding through the gathering, to take his place before the executioner, true to his word and true to his friend. So impressed was Dionysius with this loyalty of friend to friend, and with teachings which gave so high a sense of honor, that not only did he free Pythias, and spare his life, but he also asked to be admitted as a member of the Pythagorean order. No less dramatic, and also concerned with the absence of one, is the Greek story of Castor and Pollux, after whom the heavenly Twins are now named. They fell in love with the daughters of Leucippus. But as these maidens already were betrothed to the sons of Aphareus, resentment was expressed by these earlier suitors toward the Twins. At last the rivalry ran so high that insult was passed, resulting in a challenge to battle. In the course of the ensuing fight Castor was slain. So great was the attachment of Pollux for his brother that he walked up and down the earth, disconsolate and filled with sadness. Interest in life had departed, and he longed to die, but this he could not do, for unlike the absent brother, he was immortal. Jove, from his Olympian heights, perceiving the vast distress in the heart of the surviving Twin, took pity and permitted Castor to share his brother’s immortality.

Yet in granting this favor he made the stipulation that but one of the two could be on earth at a time, the other remaining meanwhile confined in Pluto’s dark realm. The mind of man, after the manner thus described, is acknowledged to be two, the objective and the unconscious, linked inseparably so long as earthly life shall last. The objective mind being dependent upon the physical brain for expression, is, like Castor, subject to the forces of death. But the unconscious mind, persisting in the astral realms after the dissolution of the physical, like Pollux, is, in truth, immortal. The conscious, or objective mind, embraces those states of consciousness, thought, feeling, and visual images, which, through the etheric energies that connect the four-dimensional and the three-dimensional form, impress themselves strongly on the physical brain. Castor is mortal, because when the physical brain ceases to function he exists no more. Yet when Castor is on earth, when the objective mind is active as in the fully waking state, the unconscious mind, Pollux, is below the threshold of consciousness, unable to express except imperfectly on the physical plane. He is chained in the realm of invisible forces, in Pluto’s dark domain. But when Castor finishes his daily sojourn, and departs through the processes of sleep, himself to enter the realm of darkness, it is then that Pollux holds full sway. In dreams the unconscious mind finds experiences such as it desires, visits the halls of learning, and weaves a pattern of fantasy which, more frequently that not, is all the memory it brings back to relieve the monotony of the waking state. Jonathan and David were like Castor and Pollux in the eternal bond of their affection. And just as David was wont to soothe the troubled spirit of King Saul by playing on a harp, so is that harp still pictured, as anciently, held by a heavenly Twin. When Saul sought the life of David, it was Jonathan, who loved David as his own soul, who saw to it that he escaped. He made a point of reporting to him every whim and purpose of his father; and on one occasion when the peril was most high, he devised a means by arrows, that David should be enlightened that danger threatened. A place was appointed where David should come in hiding to receive the signal agreed upon. A bow and arrow are still to be seen clasped in a Twin’s hand, and the robe is there also which was given to David. Three arrows were to be shot, as if Jonathan were practicing at a mark. If he spoke to the boy with him saying, as he started to retrieve the shots, that the arrows were this side of him, David was to know that he was safe. But if he said, as he was compelled to do, that the arrows were farther on, it should be a signal for David to depart in haste. On still another occasion it was his wife, Michal, who saved David from the wrath of her father. This was accomplished by using a pillow of goat hair, and covering it with cloth, as if it were David prostrated with a fatal illness. The bed was brought to Saul at his command, with expectation that he would hasten the demise, but the one he thus sought to destroy had meantime effected his escape.

Thus again was the goat employed, as so often is the case, to symbolize the power of use. David possessed ability, and after the manner of the adjoining decanate of Taurus, in which a goat and her kids are pictured in association with the Master, Elijah, it is made plain that his powers were not being employed for selfishness, but for the good of the nation. So long as David worked constructively, so long as his thoughts were directed to the accomplishment of some good end, he was helped by those nearest to him. And to the extent that any other person is able to live a completely constructive life, will he also receive the maximum benefit from his environment. Nor is the harp pictured with the heavenly Twins without great significance; for to the extent thoughts are joined harmoniously, as were joined Damon and Pythias, Castor and Pollux, David and Jonathan, do they enter into beneficial compounds. Thoughts that are born at the same time, that arc presented to the consciousness in association, become linked together in such a manner that they present a united action. The thought-cell so formed works from the four-dimensional plane, with such energy as it possesses, to attract events relating to it into the life. To the extent there are discords present it attracts misfortune, but to the extent there is that harmony which the harp symbolizes, does it work to attract events which are fortunate into the life. The Key-phrase for that section of the zodiac where the Sun is from May 21 to June 22 is, I Think. The text, therefore, is: Thoughts Are Man’s Most Potent Builders.

Figure 4-1

First Decanate of Gemini

The Wee Small Bear Whose Porridge Was Just Right —Way to the north, where they may be seen circling close to the celestial pole, is the constellation of the Big Bear and the constellation of the Little Bear. A Middle Sized Bear is not shown; for the middle decanate of Gemini, instead, is pictured far to the south as a good sized dog.

Not only are we led to expect, because Gemini is the natural ruler of thought, that the constellations picturing its decanates shall relate to mental processes, but the stories of David and Jonathan, Damon and Pythias, Castor and Pollux quite prepare us to recognize in the bears a further elaboration of teachings relating to the two types of consciousness. Bears, in addition to unconquerable restlessness, and their habit, like mind, of devouring everything presented that has possibilities as food, have unusual feet. They are plantigrade, as is man, walking not upon their toes as most beasts do, but upon the soles of their feet. The feet of a bear are mentioned in Revelation; and in Second Samuel, 17, it speaks of men that are chafed in their minds as a bear robbed of her whelps in the field; indicating recognition of this largeness of understanding and restlessness which associates the bear symbolically with types of mental activity. Taking the two bears to signify objective thought, which in its latest development becomes reason, and unconscious thought, which in lower forms gives rise to instinct and in man to intuition, next must be decided which bear relates to the latest form of thinking. If we follow the simple system employed by the wise ones of old in their starry portrayals as similarly we followed it in learning the order of pictorial succession, we are led to conclude that the mental activity which first developed is that which also appears first in the constellated pictures. The Little Bear, exemplifying that section of the Sun’s warm path from May 21 to May 31, coming first, reveals something of import regarding the unconscious mind. Just what that something is, let us try to learn from legendary stories about the little bear. Some American Indians recognize the constellation as a Dipper and some as a Bear. Because of its form, just as Whites do, they often refer to it as the Little Dipper. But in general throughout the world the Pole Star, at the tip of small bruin’s tail, is given a place of special honor. One legend of wide diffusion among the American tribes is that once a hunting party of Indians lost its way and its members were in grave doubt as to the direction to go to reach their home. It was such a serious matter that they very earnestly prayed the Great Spirit to give them proper guidance. No sooner had the prayer been finished than a little child appeared in their midst and proclaimed itself the spirit of the Pole Star. Following it, as plainsmen and woodsmen commonly at night look to the Pole Star to give them direction, they were guided safely to their home; and ever since that time Indians have recognized the orb, whose spirit is like an innocent child, as the star which never moves. When they died the huntsmen who were thus guided were carried up to heaven where yet they may be seen as the stars of the Little Dipper constellation.

Now that which is ever the same, changing not, but immovable, and which like the Pole Star is the best of all guides, is Truth. It is the Rock of Ages, upon which any lasting church must have foundation; the rock which the Psalms proclaim is higher than I. Thus to the Greeks was the Pole Star known as Mount Olympus, the abode of the gods; a mountain so high that birds could not fly to the top of it, nor clouds collect upon its summit. Truth is never cloudy, nor can the thoughts of men ever soar to its utmost height. The Big Bear in the sky, by means of its pointers, indicates the way to Truth, but the tail of the Little Bear actually touches it. As the Pole Star is reached by the Little Bear’s tail, so are there faculties of the Unconscious Mind by which Truth can directly be apprehended. The Objective Mind, with its mature powers of Reason, is a long way removed from the infantile stage. Not only is it full grown, but also sophisticated and often ruthless. Suggestions offered it are met with skepticism. But the Unconscious Mind, as dream life reveals, is not so critical. That which Reason, when it is brought to bear, calls impossible, takes place in the fantasy of dreams. For that matter, it also takes place in the reality of the four-dimensional realm, where the restrictions imposed by three-dimensions no longer hold. This naiveté with which the Unconscious Mind accepts conditions that the Conscious Mind rejects as illogical leads to associating it symbolically with a little bear or a little child. As the Indian legend indicates, so the Bible also asserts, that the kingdom of God must be received as a little child. There is a faculty of the unconscious mind which feels assured when things are right. Thus did little Goldilocks, in the nursery tale told over much of the globe, always find the possessions of the Little Bear just to her liking. The Things which belonged to the Great Big Bear were too coarse and rough for her; and those of the Middle Sized Bear were also uncomfortable; but the Little Bear’s were just right. You doubtless remember Goldilocks, the little girl who lived near a forest covered mountain, like Mount Olympus, and often went for a walk in the woods. One bright and sunny morning she had gone farther than usual, picking the pretty flowers, when she came to a house, and as the door was unlocked she entered; much as we enter the physical world. But this was the house of the three bears. We call them Reason, Impulse and Intuition. The bears were out for a stroll in the woods, while the porridge which Mother Bear had made— and what a porridge Impulse often makes of life— had been left, already poured in bowls, on the table to cool. So as Goldilocks was hungry she sampled the food. The great huge bowl of porridge was too hot, the middle sized bowl of porridge was too cold, but when she tried the little wee bowl of porridge, it, like the Intuitional appraisal of life’s experiences, was neither too hot nor too cold, but just right. After eating her fill she tried the chairs. The great big chair was too high for her, and the middle sized chair was too low, but the little wee chair was neither too high nor

too low, but just right. These were not immobile chairs. They were such as typify action; for Goldilocks rocked and rocked until the little chair broke all to pieces, as in the end man’s body always does. Then she went upstairs where there were beds; beds that symbolize rest to the body after the assimilation of grueling experience and the destruction of physical tissues through the monotonous rhythm of the daily toil. The great huge bed of Reason was too high for her; for the reasoning process is a foe to sleep. And the middle sized bed of Impulse was too hard; she would have tossed and turned if she had attempted to rest there. But the wee little bed was just right- for the Unconscious Mind has full charge in slumber and Intuition can then impress its guidance through the avenue of dreams. Such impressions are more easily recognized in the moment of waking. Of course, Intuition often is active at the very moment some situation is presented, giving instant appraisal of its possibilities and its outcome. But more often than not the Great Huge Bear of Reason so intrudes its ungainly force that the wee small voice of Intuition can not then be heard. But if listened for, it can be heard readily in that transition state between sleep and waking.

Figure 4-2

When the three bears came home it was the Little Bear that discovered Goldilocks in his bed, and spoke in a wee small voice. Whereupon—just as Reason and Impulse rush in when one starts to awaken—the two larger bears rushed over to the bed, making so much noise that they frightened Goldilocks, and she jumped out the window and ran safely home, despite the Little Bear calling to her to come back and play with him.

Second Decanate of Gemini

No time is quite so easy, as a rule, to hear the voice of Intuition as in this transition from the sleeping to the waking state; but its promptings must be carefully listened for and noted before thoughts begin to clamor in the mind. It is because Reason and Impulse so often intrude and create a clamor that the promptings of the unconscious mind should be subjected to whatever method may be available to check their accuracy. Like the Little Bear’s tail, Intuition, which is the Key-word for the decanate this animal pictures, is in constant touch with the Pole Star. Truth. But its voice is easily deflected and is often misunderstood through the crowding influences of other forms of thought. Not that the unconscious mind is able to apprehend all there is to know; but, because it draws information from the reports of both the physical senses and the four-dimensional senses, having access to both realms, its possibilities of acquiring information are vast. In the astral realm the process of tuning in on the knowledge desired makes the more laborious methods of earth quite unnecessary.

When the unconscious mind realizes what is expected of it, it will endeavor to meet the expectations, traveling in sleep, using the faculties of clairvoyance and clairaudience, and the tuning in process to acquire information. Yet after it has collected facts from both the outer and the inner plane, and from them has formed correct conclusions, there is still the more difficult problem of getting recognition from the objective consciousness. Only through training can its voice be heard. Yet the text is clear: Only Through the Intuition Does Man Contact the Real Underlying Truth of Things. Why a Mad Dog Shuns the Water —The marriage-decanate of Gemini, so called because it has a sub-influence ruled by Libra, the marriage sign, is pictured by a dog. This dog is not fat and plump. Thought, to which the sign as a whole relates, is swift, therefore, this dog is long of leg and speedy, like a hound. Character is the real man, the whole man, and represents a fusion, or marriage, between the unconscious mind and the objective mind, whose powerful activities are portrayed by the bears. And because character is the truly important thing, in placing its pictographic symbol in the sky it might be expected that the ancients would use in its portrayal the most conspicuous of all the stars. Sirius, the star in the mouth of the greater dog, is the most brilliant star in the whole expanse of sky. Joining, as it does, the Reason section of the zodiac with that section relating to Intuition, one can not help but wonder how much the ancients knew regarding it, how much was coincidence, and how much was an intuitive recognition of the real nature of the Dog Star, Sirius. The star, like thought and like the hound, has a rapid proper motion. That is, relative to other stars it is moving at tremendous speed. And it is not one star, as to the naked eye it appears, but Twin stars, united, or married, by the mutual pull of gravity, and thus revolving around a common center; bound together by a tie as inseparable as that which held Castor and Pollux. But more amazing still, the companion star, the smaller of the two, has a density incomparable to anything known on earth. Forty thousand times as dense as water, more than a thousand times as heavy as platinum, an amount of it such as might be placed in the pocket of a boy weighs not less than a ton. Like planets revolving around the Sun, and with space between as large in proportion, the electrons of all atoms of matter revolve around the nucleus at the atom’s center. And it is supposed that the pull of the nucleus at the center of the atoms on the companion star of Sirius, under conditions which are not understood, became so great that the atoms collapsed. The positive and negative charges entered into a still closer embrace to form a type of substance that no longer can be considered

atomic; a substance having a distinctly different character to anything existing on the earth. Very much as electrons and protons, united in a miniature solar system, are part and parcel of every atom of matter, so while man functions through a physical body the conscious and unconscious minds unite to contribute to his character. As the dog is an animal which frequently gives warning of danger, like the voice of conscience protesting against the trespass of wicked deeds, and as both reason and intuition unite to apprise of other peril, so the Dog Star in ancient Egypt gave warning of the flooding of the Nile. In the spring of the year this brightest of stars is visible just after sunset. But each evening it sets about four minutes earlier, so that as the season advances it is closer and closer to the Sun, until there comes a time when it is so close to the orb of day that it can no longer be seen. Then some fine morning, to anyone ambitious enough to be up, it may be seen as a morning star, heralding the approach of the rising Sun. This first visible appearance of Sirius before the Sun was of great importance to the Egyptians because it timed the yearly approach of an event which to them meant life or death. They were an agricultural race, dependent upon the harvest for sustenance. That harvest, in turn, depended upon the flooding of the Nile. The raising of crops, year after year, on the same piece of soil is made possible only when the elements removed are in some manner replaced. It is customary for men to spend time and money thus to prevent the wearing out of their ground. But in Egypt, each year, the Nile did this for them, overflowing its banks, depositing a thin layer of rich new silt, and in addition giving the farms a very necessary soaking. Egypt was dependent for her life upon this flooding of the Nile. The civilization which persisted for thousands of years was made possible by it. Is it any wonder then, that the brilliant star which heralded this event should have received unusual homage! Its first visible appearance before the Sun marked the commencement of their year. It was the first of the month of Thoth (Mercury). Were this not known historians would have a sorry time with ancient chronology. It serves them as the reference point from which to calculate the past. There was a vague year of 365 days and a sothic year of 365 1/4 days. The coincidence of the two calendars after 1461 vague years or 1460 sothic years gave them a Sothic period. And it is on record, fortunately, that one such Sothic period commenced on the first day of Thoth, in AD 139. Each year it was the custom, on this first day of the month of Thoth, for the Pharaoh or one of his sons to go early to the temple. Then, just as Sirius came into view, and its rays shone through the temple and fell directly upon the shrine, to make an offering of papyrus and of lotus flowers. This officially commenced a festival which the populace celebrated with fervor and pageants of splendor.

When Sirius thus rose ahead of the Sun, Etesian winds were piling moisture from the Mediterranean against the interior mountains, and soon the resulting rains would bring inundation. It was time, so the dog in the sky warned them, for farmers to move their household goods to higher ground until the flood had passed and it was safe for them again. Thus the constellated dog may be seen keeping a watchful eye on the rising river. And although, due to the precession of the equinoxes, the time of this event is now earlier in the year, when the Greeks and Romans first contacted the Egyptians, the first visible rising of Sirius before the Sun commenced the close sultry days of summer, which because of this were called dog days, and are still so termed in many parts of the world. Canis Major is a friendly dog with his master’s welfare dominant in his heart. Ever faithful to the trust imposed in him he willingly risks his life in the protection of his human friends. The Sun is in the Fidelity decanate he pictures from June 1 to June 12. As man looks up to God in service and devotion so does the faithful dog look up to man. No other animal habitually displays these qualities which in their fuller bloom become the flowers of religion and altruistic action. As pictured in the sky he is not fleeing in terror from the rising water. He is merely warning that temporarily it is better to repair to higher ground. The soil can bring forth its fruit only when it thus has been moistened; and the earthly life of man acquires a healthy harvest only when the finer, kinder qualities of affection have softened its hard, dry selfishness. The great dog in the sky portrays the character of man, which warns him when the emotional tide runs high enough to bring him peril; and leads him back again to moist and fertile ground when there is safety. But when he develops fear of water, when the character no longer is swayed by the softer, kinder sentiments, he, himself, becomes a greater peril. To turn loose the dogs of war, was a customary expression in the days of ancient Rome. And when the character of a people develop madness, as a dog develops rabies, it seeks to find expression in acts of military aggression. Hydrophobia means to have a fear of water, and those engaged in war must of necessity shun contact with those finer, kinder emotions which give quality to the soul and build for it an enduring spiritual body, such as symbolized by the stellar river. Instead there is the cruelty and wanton destruction so well expressed by the mad dog which tradition says thus shuns the water. This is the worst of the whole affair, that one nation in the world affected with this military madness endangers every other nation. As a dog with the rabies bites right and left with no discrimination, so one jingo nation infects the others. None can disregard the threat of its armament. And each thus infected country, strengthening

its powers of destruction, becomes a source from which the malady spreads to others who are fearful of its possible aggression. And so, from one country to another, does the disease move forward. Nor apparently is there any prevention of the spread of this dread madness except through the restraint of the nation where it develops, suppressing it at its source. Still another form occurs within a nation. Reasonable hours of labor, reasonable wages, and kindly working conditions for those employed are the dictates of proper character and in the interest of the universal good. But one firm developing the cruel traits of competitive madness, lowering wages, lengthening hours, making living conditions impossible as one nation infects another with vast expenditure for armament—compels other firms in the same business to develop like methods to prevent being bankrupt. Mad dogs of industry and mad dogs of military aggression must be restrained for the protection of all, themselves included. But such madness primarily is that of character. There is no real benefit to the individual that can be purchased at the expense of the universal good. It is a sign of hydrophobia when, within the law or without it, the attempt is made to racketeer. The good of any man resides in his character, and his character is sound only so long as it has due regard and sympathy for the interests of others. The text therefore may be expressed in the words of the bard of Avon: “This Above All; To Thine Own Self Be True; And It Must Follow As the Night the Day, Thou Canst Not Then Be False to Any Man.” When the Giants Made an Assault on Heaven —In the long ago there was a race of giants whom the Greeks called Titans. They were very powerful and became arrogant with the knowledge of their strength. In this they were not unlike some scientists of the present day, who triumphant in their conquest of certain laws of matter, believe no information of importance, of a different nature, can lie beyond their ken. So certain of themselves did these giants become that they decided to storm the gates of heaven and dethrone the gods who resided there. That is, like Soviet Russia at the present time, they deemed there was no power superior to the physical. Brute force and intellect seemed to them supreme, and in their atheism they sought to overthrow the very judgment seat of God. Still further back in Bible times another race of men had kindred thoughts. The sign Gemini, the third decanate of which is pictured by a Giant Bear, relates to building, the Peruvian symbol for it being a pile of bricks. Such bricks were used, as described in Genesis 11, on Shinar’s plain to construct a city and a tower, whose top should reach to heaven.

The Sun while in this decanate of Reason, from June 12 to June 22, like the laid brick tower of Genesis, the barrows and pyramids of various lands, and the mountains which the Titans piled up in their invasion of the dwelling place of God, mounts higher and higher in the sky. Only at mid-day on the 22nd of June does it reach its highest, most northern, declination. This is the longest day of the year, the nearest approach of the earth to gaining perpetual light. But the Sun, at the end of this giant decanate, ascends no higher. The Titans are defeated by the power of Jove, whose Sagittarian sign across the zodiac opposes to Intellect and Reason the mandates of true religion. Gemini relates to thinking, but no less also to the expression of thought in speech. On Shinar’s plain, therefore, the defeat of those who assaulted heaven with Babel’s tower was accompanied by a confusion of tongues, and a scattering of forces, such as those born in this sign find often to defeat their ends. And the Titans, like scientists who pile up facts to refute the possibilities of an after life, to have other greater groups of facts piled over them, were buried under the very mountains they had erected; and their blood, as the essence of atheism always does, gave rise to a race of ruthless men. It is not to be inferred from this defeat that Reason is without its proper use, or that the Titans had not a proper function. Reason should be used wherever possible to check the reports of the psychic senses and intuition. The two stars in the outer bowl of the dipper which mark the shoulder of the Giant Bear point directly to the pole star, Truth. Mariners and plainsmen and those who must find their way through the forest at night constantly use them to indicate the North Star which gives them true direction. It was the assumption that objective consciousness and the reports of the physical senses which Reason commonly employs, were sufficient in themselves to acquire the whole of Truth that led the Titans to disaster. Reason, like the Pointers, only indicates the direction of Truth, which is really touched by the unconscious mind and the Intuition as symbolized in the Little Bear. Yet as affording a necessary means by which the accuracy of the findings of the other faculties regarding the inner world are tested, and when true their doctrines may be upheld, Reason has a fundamental work to do; for Atlas, one of the defeated Titans, henceforth was compelled to support the heavens on his head and hands. This Atlas, one of the fabled giants associated with the larger bear, was the father of the Seven Sisters now translated to the Pleiades. Six of these well-known stars are plainly visible in the shoulder of the Bull; and keen eyes can see the seventh, and perhaps the eighth and ninth, Atlas and Pleione, father and mother of the famous girls. Alcyone, Maia, Merope, Taygeta, Asterope and Cleaeno were quite proper in their conduct, and in due course of time, according to the conventional standards of their kind, were married to immortal gods and lived in respectability. But the seventh sister, Electra, was of a different turn, and had a disgraceful affair with a mortal lover.

So great was the shame her sisters felt for her that her light died out, leaving but six stars to be seen by common eyes. Suffering from the disdain of these sisters, and still disconsolate over her lover who, being mortal, had died, she wandered far away and became lost in the cold region of the north. Thus did the Greeks identify the naked eye star, Alcor, in the constellated Great Bear as the Lost Pleiad, who previously had been Electra, and in addition to marrying a mere mortal had veiled her face at the burning of Troy which had been founded by her son. The Seven Sisters, through their residence in the Bull of material possessions, indicate their attachment to physical things. But Electra went beyond mere desire for the tangible things of life and formed so intimate and persistent a longing for such things that it veiled the light of their transitory nature from her inner sight. Like many another who has formed too strong a love for that which is mortal, she wandered in the region of cold intellect, and found her final abode in the lair of the icy giant, Reason. She was like the soul who can not turn from the thoughts of earth to higher things, even at the time of mortal passing, and thus remains earthbound for a period after death. It was at the period of the summer solstice, when the Sun has reached the end of the decanate pictured by the Giant Bear, that the Maya and the Aztecs built special fires atop their numerous pyramids. Symbolically, because the Sun was then nearer to them by declination, this represented the closest approach of the deific spirit to the earth. The day was easily ascertained; for it was the time when at noon a stake cast its shortest shadow. This northmost position of the Sun on earth, because thus so simply found by watching a shadow, was the index more commonly employed to mark the precession of the equinoxes, and thus to indicate the time of vast changes on the earth, including cataclysm. That is, when the decanate pictured by the Great Bear, representing the Tower of Babel, moves to a point in opposition to the Pleiades, associated with the decanate pictured more completely by the frightened Hare, such changes are at hand. At Uxmal, in Mexico, to indicate this relation between the solstice Sun and the northern constellation, seven pyramids were so arranged as to represent the seven bright stars of the Great Bear. The Mound Builders also had altar fires atop their piles of earth; and those who make a study of the origin of words report that such mounds in the British Isles, through “berw,” the ancient name of bear, have now come to be known as barrows, after that animal, and that the Welsh name for hill, “bryn,” is the original of the popular name, “bruin.”

At least, when Ireland was converted to Christianity one of the most difficult tasks of the good Fathers was to abolish the ancient custom of lighting fires on the tops of towers, pinnacles and conical hills in honor of the Sun. The pyramidal temples of Bel (the Sun) scattered throughout the world relate to its solstitial position. A belfry is now a cupola in which a bell is suspended, was once a tower of refuge, and at an earlier date was derived from words having to do with Bel-fires, that is, places where fires were kindled in honor of the Sun. A pyramid of soil or stone is a high point on the earth; and some of them, those more carefully constructed, were so built that the inclination of the northern side was in line with the solstice Sun, so that on the longest day at noon no shadow would be cast, but the Sun apparently would perch like a ball of fire on the summit, when viewed by those at the northern base. Thus on this day was spirit symbolically joined to matter. The pyramid or tower, as the highest edifice of man’s construction, well represented the apex of his physical attainment, the highest point reached by the objective mind. But such a physical structure in itself was limited in its function. It was like the legendary Atlas who failed in his attempt to storm the gates of heaven; but was given useful employment holding this celestial region on his head and hands. This, I believe, quite accurately describes the function of physical life, the hardships of which compel the development of the power of Reason as an effective means of escaping painful penalties. Pain is the warning that the organism is not fully successful in adapting itself to its surroundings. And to escape the pain, the organism struggles. When it is successful in making the proper adaptation, the pain ceases and pleasure is felt instead. Pleasure is the signal to an organism that difficulties have been overcome and that all is well. Ants and bees readily sacrifice their lives for the good of their fellows, a dog will die for his master, and many mother animals will defend their young to the death. We can not, therefore, place man on a pinnacle due to his altruism. But in the exercise of intelligence, especially Reason, he is as high above other creatures of the earth as a pyramid or tower is above its surroundings. Yet Reason does not perceive all. When we approach an object from one side we may see all that can be seen from that direction, but not all that may be seen from the other side. Reason and Intuition thus approach knowledge from different directions. While Intuition touches Truth, it does not get the view that Reason does, even though Reason only points in its direction. Both the inside and the outside of things need to be known to possess complete knowledge. As for the Great Bear it indicates the text: Reason Points the Way to Truth, and Offers a Valuable Means by Which the Accuracy of the Reports of the Psychic Senses Can be Tested.

The Ladder to Heaven

Chapter 5 The Ladder to Heaven Angels That Go Up and Down —Even at the present day, when arbitrary forms of speech long since have displaced the more primitive use of universal symbols, it is not uncommon to refer to the highest point as nearest heaven. The highest point in the zodiac, the place for which pyramids and mounds were erected, is the dividing line between Gemini and Cancer. Fires were lighted on these eminences to signify the Sun had reached its greatest elevation; that is, had reached the very gate of heaven. If there is a special gate to heaven, to which in ancient times great homage was paid we moderns should not be ignorant of its nature. Peter, who is pictured in the sky as Cepheus with his foot upon the rock of Truth, the Pole Star, against which the gates of hell, at the opposite side of the zodiac, shall not prevail, is reputed to hold the keys to the kingdom of heaven, as related in Matthew, 16. But it were better for our purpose to go much further back; back to the dream of Jacob as described in the twenty-eighth chapter of Genesis. The degrees of the zodiac are not unlike the rungs of a ladder which arches the sky, extending from earth to heaven. Jacob dreamed of such a ladder set up on the earth, and the top of it reached to heaven; and angels of God were ascending and descending on it. Thus do the Sun and the various planets move higher and higher in the sky until they reach the first of the sign Cancer and then start their descent to lower declination. This sign Cancer, where the Sun may be found from June 22 to July 23, is the natural ruler of the home and family. Therefore, next in his dream he is told that his children will be many and that in them all the families of the earth will be blessed. But when he awoke he was frightened, saying, “this is none other but the house of God, and this is the gate of heaven.”

As angels more commonly are considered, instead of their going up to heaven from the earth, and the returning from that superior region, we should expect them to come down from heaven and after their visit on earth to return again to that higher plane. But in Jacob’s dream they were going up, as the Sun ascends to reach the sign Cancer, and then coming back to earth, as the Sun again descends after it reaches that family sign. This going up and coming down, which the Sun is observed to do each summer, evidently signified to those who traced the starry pictures in the sky and gave to each a story, a going up and coming down which was suggestive of the movement of those intelligences which have no physical form, and which, for want of a better term, may be called angels. Although the place where a person commonly sleeps may be regarded as his home, the action of Jacob after awakening, of setting up a stone to be the house of God would be difficult to understand were it not that other contemporaneous peoples, in various parts of the world, were also accustomed to set up pillars, pyramids and towers to commemorate this nearest approach of the spiritual symbol, the Sun; which, in this position, marks the commencement of the home sign, Cancer. It was the belief of the better informed of these people that the soul made progress by gaining experiences in one physical form; passing at its dissolution into the astral world, as Jacob saw the non-material beings do in his dream, and after a period of experience and assimilation in the astral world, descending, as Jacob saw them do, to occupy another, but more complex, physical body on the earth. Every such form occupied constituted one rung in the soul’s evolutionary ladder. It could be gained only through the offices of parents who provided it opportunity to have a new physical body. Every physical cell, every germ or shoot which develops into bacterium, plant or animal is dependent upon parenthood for its existence. Without parenthood there could be no opportunity for evolutionary progress, no successive rungs which more complex life-forms provide, no avenue to reach the spiritual development which opens wide the Elysian gates. As the commencement of Cancer marks the highest declination of the Sun and the boundary of the place of home, so also, as signifying parenthood, it is in truth the very gate of heaven. This coming back to earth, and the coming back of the Sun toward the earth in declination, needed some object to represent them in the sky. The Crab does not move directly forward, as other creatures are wont to do, but has a backward, sidewise gait. Its motion thus most fittingly represents the backward motion of the Sun. Nor is it without significance that the preceding compartment in the zodiacal circle, which is touched by this gate of the above, is Gemini, the section ruling thought. As the Key-phrase to Cancer is, I Feel, we have quite appropriately, Thinking and

Feeling in immediate contact with the highest point of the celestial circle, and thus leading to the heavenly gate. Thoughts enter into compounds which are harmonious or discordant according to the Feeling at the time they were brought together. If the feeling was that of discord, the thoughts so united tend to attract into the life the very opposite of heaven; they attract misfortune and distress. But if the feeling which accompanied their union was of a pleasant turn, to the extent such harmony was present do the thought-cells then composed, work to attract fortune and happiness into the life. A similar process is at work with lower forms, in fact, wherever life exists such processes are at work; although the states of consciousness experienced can hardly be dignified by the name of thought. Yet life-forms on every plane, and in every stage of progress, have experiences which are registered in their finer forms as states of consciousness. These states of consciousness, however lowly and simple they may be, constitute the experiences of that form. They are registered in the astral counterpart, and combine to form the psychoplasmic cells of that finer body; and these, in turn, determine the experiences which will be attracted to it. Whether lowly or highly evolved, whether to a single cell of protoplasm or to an educated man, every experience that comes to a life-form adds just that much energy to its finer body. As a man, when hypnotized, or under psychoanalysis, can recall any experience or thought of his past, so the four-dimensional body of every organism is a complete record of all that has happened to it, and its mental and emotional reactions to these occurrences. Thus it is that every form of life is moving forward toward the acquisition of such abilities as will fit it to perform the particular function in the cosmic scheme of affairs, that it has been called into differentiated existence to fulfill. It attracts to it, by virtue of its original polarity, the type of experiences that afford it the proper trend in education. It does not have just the same experiences that some other does; because it is not being educated to fill the same cosmic position. Its experiences in one form of life, however, give its thought-cells, or unconscious mind, ability to handle certain situations. It learns how to gather together the material elements and build a certain kind of physical body. And then, when the body dies, as seen in Jacob’s dream, it ascends to heaven; that is, passes to the astral spheres. In this astral realm there are other opportunities for experience and progress. Life is never stationary; it is ever moving, always gaining new experiences, whatever may be the plane. These experiences, however, are of a different sort. They are four-dimensional experiences; experiences also of reorganizing what has been gained in the preceding physical body.

Then, when the vibratory conditions are right, the life-form which has continued its progress on the astral plane, is attracted again to earth, descends the ladder as in Jacob’s dream, to enter another physical form; a physical form which is a step in advance, perhaps a long step in advance; due to its assimilation of previous experiences. Successively, it ascends to the astral plane and then returns to earth, as the angels moved up and down; but each physical form, due to its acquired experiences, is a step in advance, and each ascent to the astral is a more conscious existence. Birth and death and birth again are the rungs of the ladder which lead man to his spiritual estate; and the gate through which he must pass to enter that estate is the gate of parenthood. The benefits of parenthood, if its offices are well performed, are not confined to those conferred upon the offspring. Like most of the better things of life when given, the giver receives an equal advantage. As iron when cold gives forth no glow, yet becomes luminous with light when sufficiently heated, and thus imparts a motion to a substance finer than the physical, that is, to ether; so the warm sympathies of parenthood transmit their energies to substance still finer than the astral and tend to the construction of a truly spiritual form. To the extent feelings and emotions are present which have for their chief concern the welfare of others, do they displace thoughts and emotions which revolve around the self, such as are represented by the Giant Bear; and to the extent the tender emotions of the family ties find expression do they displace the domestic discord of the Giant Crab. Greek legend says that while Hercules was performing one of his great labors, battling with Hydra in the Lernean marshes, a huge Crab attempted to drag him down through seizing him by the foot. Many another worker has similarly been hampered in life’s struggle through domestic misunderstanding. Strife and discord in the home have a peculiarly effective way of confusing the mind and retarding effort. They are powerful to pull the individual down. But domestic harmony is equally as effective to raise him up. The text, therefore, becomes: Parenthood Tends to Displace Selfishness With those Tender Affections that Most Quickly Strengthen the Soul and Build the Spiritual Body. The Misfortune of Old Dog Tray —Long have the bards sung of the Inconstant Moon, whose face each night is different from the last; who rules the ever-changing ocean tides, and in the birth-chart of man is found in that department of his life most given to ebb and flood. Might we not expect, then, that the Moon’s own decanate of the Moon’s own sign, Cancer, should picture in constellation and in story, some spiritual doctrine relating to family life, which the sign as a whole governs, as influenced by unjustified change?

And we should have a right to expect, I believe, that the teaching should chiefly revolve around a danger to be avoided, rather than an advantage to be won; because when the Sun enters this particular decanate, or 10 degree section of its path, it undergoes its greatest derogatory change. Until it reaches the point pictured among the constellations by Canis Minor it increases in power, the days get longer and longer; but the moment it touches the Little Dog decanate it begins to fail; its power diminishes, and the days become shorter and shorter. Its life is no longer what it used to be. It should not be inferred from this, however, that people born from June 22 to July 2, are less faithful in their family vows than others. Their love of home and their devotion to it is even remarkable. The changeableness to which they are subject relates to their feelings. Their emotions are like the tides of the sea, flowing in during one period, shortly to turn and flow out during the next. Although the message the constellation conveys points to the dangers of moral laxity, the trait which most clearly distinguishes those born when the Sun is here is stated by the Key-word, which is Moods. Cancer is the first of the watery signs, and thus relates to baptism. That is, the Sun, as symbol of deific power, as it makes its annual pilgrimage, must go into, and come out of, the water sign Cancer before it can return to its own home in the nest sign, Leo. It is not the sign of death, but in a natural birth-chart rules the conditions at the end of life; and thus signifies, as baptism does, a readiness and willingness to enter upon a new and higher form of life, a willingness to enter the Father’s fold. When the ancients sought to find an emblem of the Savior in the sky, most naturally they selected the brightest of all the stars, the great star Sirius, which was venerated especially in Egypt because it gave warning of the flooding of the Nile, which in turn made possible the raising of crops, and thus gave new life to the people. This star, in turn, had its own announcer. Sirius comes first in zodiacal longitude, which determines the order of its pictorial succession; but due to having a northern rather than a southern declination, Procyon, the Little Dog Star, to people of the northern hemisphere, always puts in an appearance above the horizon first. When the Little Dog Star appears it is known that the Great Dog Star shortly will follow. The baptizing star, chief luminary to picture the water-decanate of the most watery sign of all the zodiac, thus announces one still greater who is to come. The great baptizer of Bible times, John preached incessantly against moral transgression, saying; “And now also the axe is laid unto the root of the trees; every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.” In fact, he lost his life through pointing out to Herod the evil which would follow his domestic sins.

Herod’s brother Philip had a wife. But instead of treating her as a sister, Herod violated the sanctity of his brother’s home by taking this woman and marrying her himself. The wife he thus obtained by breaking up his brother’s home was called Herodias; and by her subsequent conduct we may be sure that she not merely sanctioned this proceeding, but also chiefly engineered it. She was that type of woman who obtains her ends through craft and subtlety, to whom loyalty is unknown, and stops at no sin nor violence to prevent her ambitions being thwarted. Therefore, when John remonstrated with Herod on the evil thing he had done, and placed the proper measure of blame on Herodias, she schemed and plotted to take his life. And it is not amazing, as the power of the Sun is cut off as soon as it reaches the family decanate of the family sign, that John lost his head through a plot involving the whole domestic group. Herod, mindful of the wishes of the people, who rightfully regarded John as a very holy man, had no intention of killing him. But Herodias had a daughter who danced very well, and she conceived the idea of using this daughter to have John destroyed. When Herod’s birthday rolled around, therefore, and he had invited high captains and other notables of his realm to be present at his home, he was desirous of impressing them through affording excellent entertainment. He was more than pleased, consequently, as things began to get a bit dull, when just at the right moment, the daughter of Herodias put in an appearance and danced so engagingly that all were loud in their praise. As pride welled up within him, and rather off his guard with the excitement of the celebration, he swore an oath that he would give the girl anything she asked, even to half his kingdom. It had not occurred to him that she would make some unreasonable demand. But when, instigated by her mother, she did betray his spirit of generosity, to have failed to keep his oath would have lost him the esteem of all those present. Therefore, when the girl asked for the head of John, to save his own face, he ordered it brought to her, that she might carry it to her wicked, plotting mother on a platter. Herod may not have been a model man, but like Old Dog Tray, he had to take the blame also for the transgressions of his close companions. The Old Dog Tray story is told in many lands. He was not at heart wicked, just a dog with certain weaknesses of character, too easily influenced by his associates. He had never killed a sheep in his life, and had no intention of thus betraying the trust placed in him by his master. But there were other dogs that had no such scruples. They lay about all day, taking it easy and warming themselves while they dozed in the sun. But when darkness fell they gathered into a roving marauding band, scouring the countryside in search of sheep to kill, on which they feasted, returning to their homes before the break of day.

Tray was not a murderer of sheep, but he loved company, and on a particular night when many sheep were killed had gone along, more for the sake of companionship than with any thought of adventure. By this time the owners of the sheep had become so thoroughly aroused that they had placed a watchman to observe which dogs left their homes at night to join the outlaw pack. Tray was absent from home, and was seen to join the others before the crime took place. He, therefore, was rounded up and paid the penalty of death, along with the guilty rest. Long before the time of Herod another Hebrew king, Ahab, had a wife whose name has come to be used as a synonym for infidelity and wickedness. Jezebel influenced Ahab to commit all manner of evil, and it was prophesied, therefore, that she should die and that the dogs should eat her flesh; a prophecy that in due time was fulfilled, as related most dramatically in Second Kings. The dogs that thus devour are the emotions which ever accompany wickedness. The feelings which are present as the companions of thought determine the type of compound which is formed in the thought-cells of the structure of the finer body. Treachery, sooner or later, brings a reward of sorrow through the events attracted by the thought-cells thus formed. Hate gnaws at the very bones of the hater, attracting malice from others, and through its action on the ductless glands, destroying the mineral balance of the body. Ever-changing moods and fretful inconstancy within the domestic circle attract a train of woes that consumes the energies and leads eventually to some disaster. The Greeks portrayed the devouring effects of unhallowed emotions quite clearly in their story of Actaeon. This legendary person had fifty dogs with which he hunted in his leisure time. One day, as with his dogs he came out of the forest into the vale of Gargaphia, quite by accident he discovered Diana, the Moon, bathing there with her nymphs. Figure 5-1

Instead of beating an immediate retreat, as modesty dictated he should, his emotions overcame his finer nature. But Diana perceiving his approach, thereupon transformed him into a stag. In this stag the dogs could not recognize their master, but considering it their natural prey, they tore him quite asunder.

Second Decanate of Cancer

The Law of Affinity is inexorable. That which we have within ourselves, and that only, do we attract from our environment. The discord may be due to weakness, as it is represented in the story of Acteon, rather than to malice; yet whatever its cause, if it is a portion of the character, built into the finer body through emotional associations, it will attract a similar discord from without.

We can not do injustice to another, or like Herodias, harbor thoughts of revenge, without building into ourselves the nucleus of the very condition thought about. The plot, the very wish that injury may befall someone, builds cells of a similar quality within ourselves, which, because of their discordant composition, because given a feeling of malice, not only work from the four-dimensional plane to bring about the injury contemplated, but due to their essential vicious nature, also work to attract misfortune to ourselves. Both the ductless glands of the physical body and the thought-cells of the four-dimensional body, take their orders as they come. It is not within their ability to reason and make decisions; only to obey. If, therefore, the thoughts are evil, or the emotions run wild, they act as thus directed, unaware that destruction follows to their master. The text which the decanate thus suggests is: The Wages of Sin Is Death. The Snake Which Had Too Many Heads —The people whom we meet from day to day, not less than those with whom we make a casual acquaintance, leave us with a distinct impression of their characters. Certain points of strength stand out, and certain points of weakness. Even those we most admire not infrequently have special traits that lessen their personal attractiveness. We have all met the perennially apologetic individual, I am sure. The one who has ability sufficient for accomplishment, but who is fearful to make the attempt. When called upon to take some small responsibility he shrinks from it, asks that someone better qualified should do the work, or if he accepts it, makes it plain that, although he will do his best, he feels himself unqualified. Our psychologists have a label for this complaint. They call it an inferiority complex. Closely akin to him, although quite the opposite in his expression, is the braggart. His pleasantest pastime consists in telling people how great he is, what wonders he can do. He is always the hero of his own stories. Whatever he does, be it really great or small, the part he has had to play is given undue prominence in the telling. Because inside himself he feels inadequate he ever thus presents to others a false front, in the effort to impress them with his own superiority. But psychologists say this attitude also is in reality the expression of an inferiority complex. A third type of person we all know—in fact, we can not completely avoid him—actually believes himself of quite superior stuff to other individuals. He is ever eager to appear before the public, but when he does, as the current sporting expression goes, he always plays to the grandstand rather than offer support to his associates in their team work. He strives for the plaudits of the multitude rather than seeking satisfaction in more obscure but worthy service. The psychologists say such an individual is afflicted with a superiority complex.

Other traits of character there are also, perhaps a hundred of them, that derive from these main stems; branching out as ugly heads to mar the symmetry of action. Yet it were an unprofitable thing to draw attention to these defects, which in greater or less degree we find so common, were it not that in olden times they apparently were so well understood, and that the only remedy so far discovered is set forth most clearly in the story of the constellated Hydra. Although, according to the mythology of the Greeks, Hydra originally had a hundred heads, only one of them was immortal. It may be assumed, therefore, that the head yet to be seen on the constellated figure is this deathless one. Likewise, it has been found by modern psychologists, through wide experience with hypnosis, psychoanalysis and innumerable specially devised tests, that there is one head, or governing attribute within the unconscious mind of man which ever dominates the soul; which never is relinquished, and which never takes a second place so long as life shall last. More commonly it is referred to as the desire for significance. It is the inner urge to be and to accomplish. Within each form of life there is a vital urge, an impulse that causes it to cling to life, to struggle onward, to climb upward, to express itself and to maintain its own identity at whatever may be the cost. In human terms we speak of the group of thoughts thus expressing as the Power Urges. They are mapped by the Sun in a chart of birth. Because this urge for significance is chiefly that which impels the individual to struggle to survive, and without which he relinquishes his hold on life, it is that factor within the human mind which resists most strongly the effort to remove it, or to cause it to take a subordinate place. When it is quoted that self preservation is nature’s first law, it is implied, as psychologists have found to be the case, that the individual holds most tenaciously to the importance of himself. In his contact with the outside world, however, this sense of his own power and importance often suffers considerable shock. Especially in the childhood home is he surrounded by those whose abilities are greater. These through their attitude may cause the child to feel quite inadequate to meet that which is expected of it. Regardless of its abilities, for the child’s experiences are not wide enough to afford a basis of sound comparison, its repeated failure to live up to its own expectations, which are those implied by the attitude of others, may give rise to a chronic feeling of inferiority. On the other hand, the child who is constantly told how bright he is, whose parents place him in the limelight on every possible occasion, and in spite of mediocre performance give him unstinted praise, develops an undue feeling of his own importance. Too limited in experience to judge by outside standards, as his home and parents constantly offer the suggestion that he is made of better stuff, he accepts their statement as the truth and nourishes a chronic feeling of superiority.

Because in childhood the mind is more plastic and impressionable than at any later date, the suggestions offered by parents and others in the home are of far more importance, as a rule, in the development of chronic states of feeling as regards its own significance, than the experiences of a later date. Yet whether the objective mind and certain thought-cells of the unconscious mind accept the suggestion of superiority or that of inferiority, there is always a central nucleus of the unconscious mind— those thought-cells most closely allied to the individuality—that never do accept the suggestion of their own inferiority. In spite of any evidence to the contrary they hold tenaciously to the attitude that the individual is significant in the scheme of things, that he possesses qualities of value, that in reality he is not an inferior being. They hold to this tenaciously, because when this inner attitude is displaced, when this Power Urge nucleus of the individuality accepts defeat, when the soul itself admits its lack of worth, no longer is there any hold on life, nothing left which makes an effort to survive. When, therefore, there has been developed through any experiences, of which the usual source is the home, a chronic feeling of inferiority, the individuality thought-cells of the unconscious mind refuse to accept this and devise various subtle ways by which to save their face. The apologetic person, in the Power-Urge section of himself, expects greater things of himself than of others. He feels that he should be more perfect than the common run of mankind; hence he apologizes because of his performance, though quite as good, or better than the performance of others. He shrinks in fear from responsibility because if he did not make a great success of it, this would be a shock to his interior sense of superiority. The boastful individual, because of his desire for significance, which in actual life he fails to attain, compensates by trying to impress others with his superiority. He presents himself as he would like to be. But while this may fool the central cells of his unconscious mind, it seldom fools the public. The person with a superiority complex, after he leaves the parental roof and faces the world, still feels superior; but, because he fails to mold circumstances as he believes he should, his unconscious mind must ever find new alibis, for this lack of success. His failure to accomplish more than others, to save the face of his central unconscious mind, is ever laid to hard luck. He never gets an even break with others. He thinks himself imposed upon, and that his merits are never properly rewarded. These types are only three of the more easily recognized misadjustments, of the hundred that might be mentioned by which the unconscious mind compensates by subterfuge for failure to make a correct appraisal of its own relation to life. To readjust these mental factors was one of the twelve great labors of Hercules. The huge sea serpent, Hydra, pictures the Revelation-decanate of Cancer, where the Sun is located from July 2 to July 12. This creature of the middle-decanate of the home-sign, according to Greek legend, not only had a hundred heads, but even as

when a complex or a repression of the human mind is violently slain it crops out in other types of expression, when one of the sea serpent’s heads was cut off, two other heads immediately grew to take its place. Hercules solved the problem of these abnormal growths by securing the aid of a companion, such a companion as befits a home. When he clubbed off one of the unseemly heads, Iolaus seared it over with a hot iron to prevent another from growing. The final head, however, was immortal, as is the desire for individual survival and significance. Wisely, therefore, instead of attempting its annihilation, Hercules buried it under a rock, symbolic of the “rock of ages,” the Pole Star, Truth. Whatever may be the unseemly desires within the unconscious mind, they can not successfully be repressed. Merely to deny them expression is to have them show two different heads where there was one before. But their energy can be utilized, and made to perform constructive work by applying the hot iron of discrimination, sublimating it through wise appraisal which directs it to find full expression in more highly acceptable ways. Quite correctly the Individuality of man refuses to consider itself inadequate, inferior and of no consequence. The soul of each was brought into existence with a definite and essential work to do. Quite correctly also desires for expression refuse to subside. Whatever their nature they represent energies which diverted can be turned to constructive use. Any attempt to annihilate a desire, to merely ignore it, or to suppress it, fails, because the energy is still within the finer body and must express either in acceptable or unacceptable ways. The text therefore is: Not Through Slaying Desire, but Through Sublimating It to a Higher Plane of Manifestation Does Man Make Soul Progress. The Ship Which Brought Them Safely Home —If we turn back the leaves in the book of earth’s past, before long we reach pages in which fact and tradition are so inseparably blended that one can not be discerned apart from the other. To perceive where one ends and the other begins thus often becomes a hopeless task. This seems particularly true in reference to the various accounts of the flood.

One who has stood on high mountains in various regions of the land and observed close to their summits—or further down where erosion has failed to remove them as it has on top, scouring them off down to the granite core—various rocks of sedimentary origin, realizes that there is some foundation for the story of the great inundation. There are but a few choice spots in all the world that show no evidence of having been at some time in the past at the bottom of sea or lake or ocean. Sandstone, limestone, shale, and all their innumerable derivatives are formed only in the presence of water. Gradual subsidence of certain areas accompanied by gradual elevation of others may account for much of this; but there is evidence also of occasional cataclysmic change. Yet when we contemplate these, especially of modern geologic time, the accurate history of the rocks grows dim and human tradition emerges as of more significance. Traditions of a widespread flood are almost universal. Linked with the story of creation as written on the oldest cuneiform tablets known is an account of it. American Indians have their version of the story; and the Tro-Cortesianus, one of the three Maya books which alone escaped Spanish vandalism, being smuggled into Europe, links it with the sinking of an ancient land from which we inherit stellar wisdom. A translation of this Maya document reads: “In the year 6 Kan, on the 11 Muluc, in the month of Sac, there occurred terrific earthquakes which continued until the 13 Chuen without interruption. The country of the hills of earth—the land of Mu (some translate this Atlantis)—was sacrificed. Twice upheaved, it disappeared during the night, having constantly been shaken by the fires of the underneath. Being confined, these caused the land to rise and sink several times in various places. At last the surface of the earth gave way and the ten countries were torn asunder and scattered. They sank with their 64,000,000 inhabitants 8,060 years before the writing of this book.” Quite similar in their purport are the accounts contained in the Timaeus and Critas of Plato, where the civilization of Atlantis is mentioned and the story is told of its sinking, as related to the Greek law giver, Solon, by an Egyptian priest. After describing it in much detail, and asserting that the world had been many times scourged both by fire and by water, the priest told Solon of the sinking of the western land in a single night some 9,000 years before. These times of greatest cataclysm, according to the stellar traditions of the past, take place when the equinoctial pointer, which is the index to evolutionary progress, reaches the stations of most critical change in its backward circle of the stars. These points are the dividing line between the fixed fire of Leo and the movable water of Cancer, and the opposite position of the zodiac where the fixed air of Aquarius joins the movable earth of Capricorn. These two points reached annually in the journey of the Sun mark the extremes of temperature. The hottest weather of the year commonly occurs about July 23, when the Sun moves from Cancer into Leo; and the coldest weather of the year usually may

be expected about January 20, when the orb of day leaves Capricorn to enter the sign of the Man. The Vernal Equinox in its movement through the signs, however, goes in the reverse direction, so that it moves from Leo into Cancer, from fire into water, from the decanate of the red-hot crater into the decanate pictured by a ship. When the Equinox thus crosses from fixed fire into movable water, and the Sun at the time of the Vernal Equinox goes down in the west as if submerged, the Waterman rises in the east, triumphant, and starts pouring water from his urn down upon the earth in torrential floods. And as timing this event, the Pleiades, which are often called the doves, are then directly overhead. According to the latest and most refined astronomical calculations, the complete precessional cycle requires 25,868 years, instead of the round number, 25,920 years, which the ancients more commonly employed. If, therefore, as both tradition and the pictures in the stars hold forth, the period when stresses and strains are such as to make watery cataclysms probable relates to the passing of the Vernal Equinox from the decanate of Crater in Leo into the decanate of the Ship in Cancer, the dates are not difficult to ascertain. Taking 1881 as the date of the Equinox passing from Pisces back into Aquarius—that is, 30 degrees back from the place where in ancient times it had been ascertained that the commencement of the circle of stars coincided with the commencement of the circle of signs—it must have passed back into Cancer from Leo just five signs earlier, and will again reach such a point seven signs later. Five-twelfths of 25,868 gives 10,778 years before 1881, or 8,897 B. C. as the date of the last such period of watery cataclysms. And seven-twelfths of 25,868 gives 15,085 years after 1881, or 16,971 A. D. as the next such period. On these dates, at least, at the commencement of the astronomical year, as Crater goes down in the ocean and the Pleiades are overhead, the Waterman comes up with his urn as if to pour torrents down upon the earth. The traditions and stories of this olden flood, wherever they are found, are linked with the wickedness of men. This wickedness is not of the usual kind, but always has to do with strange and abnormal psychic phenomena. Atlantis sunk, so the tradition goes, because of its devotion to magic of the blackest sort. Those who had gained the ability to use occult forces no longer used them for the welfare of the people, but chiefly to gain in power for themselves. The populace was enslaved by unseen forces. In the time of Noah also, a similar condition obtained. The sixth chapter of Genesis relates incredible things about the diabolical influence upon the lives of the people of beings that rightfully belonged to a different plane.

Those who go to the seance room expecting to surrender control of themselves to entities about which they have no knowledge should again read this ancient story. The ship, or ark, picturing the Research decanate of Cancer, where the Sun may be found from July 13 to July 23, indicates that the etheric sea of such a situation favors the production of strange creations; but it also indicates that it is safer not to become immersed in this Psychic Research sea. Warned by their knowledge of the stars, the wiser ones of Atlantis are said to have departed to foreign shores. Likewise warned was Noah, and as the account makes clear, neither he nor his family took part in the current psychic abominations. Instead, they ever kept alert, always avoided those who followed practices that included loss of self control. Their souls were stable and sound, like the Grecian ship which carried Jason and his companions on the famed Areonautic Expedition for the recovery of the Golden Fleece. This Golden Fleece of eternal life, symbolized by the ruler of gold, the Sun, in its exaltation, the sign of the Ram, is well worth sailing for, well worth all the Research that may be devoted to learning how it may be secured. But it is not to be obtained by loss of self-control, and not by a complete discard of caution. There is a right way to investigate the conditions and possibilities of the unseen realms, those regions where man must make his future home. But when the ark first touched the land Noah did not throw caution to the wind and rush forth. First a raven and then a dove were sent out that the conditions which there prevailed might be learned without danger. Nor did Noah remove the cover of the ark until, without chance of being drowned, he had ascertained that the earth was dry. Not birds, but radio waves, are now used as messengers. The nervous system of man is an organic receiving set, over which he can receive communications from other planes. With properly developed poise he can tune in and out much as he desires, and without the danger of some other entity in control. If, as when the raven was sent from the ark, no message is received, or if it be inimical, if he retains poise he can tune off the station. But if, instead, he steps from his steady bark and permits dark waves of unknown origin to sweep him off his feet, so that, no longer is he able to determine what he can do, he has relinquished his ship of safety. The right and the wrong way to accomplish a given thing may seem closely allied. Particularly may this seem true in the field of Research so long as that which is desired seems identical. Yet the result to the individual of using the correct method of approach is the difference experienced by those who entered the ark, or departed on board ship from the land of Atlantis, and those who felt the full force of the deluge. Argo encourages rather than disparages the effort at research into the forces and regarding the entities of the invisible plane; a tendency outstanding among those born while the Sun is in the section of its annual cycle thus pictured. But it also offers wise council as to the method by which such voyages can be attempted in safety.

Each mariner should keep his hand firmly on the helm. The text, consequently, is: Poise is the One Safe Haven of the Soul, therefore, “Under All Circumstances Keep An Even Mind.”

Is There a Santa Claus?

Chapter 6 Is There a Santa Claus? When Samson Lost His Strength —Daniel had quite an adventure in a den of Lions and the Greek Hercules was compelled to strangle such a beast, but at a still more ancient date heroic Samson tore one quite in two, at the time when love first came into his life To picture that section of the sky where the Sun holds forth in all his courage and all his strength from July 23 to August 23 each year, the section which in the natural chart of man relates to offspring, to pleasures, to gambling, and to affairs of the heart, the ancients chose the Icing of beasts, the dauntless lion. Samson was one of those unfortunates to whom our sympathies go out, present in every community and in every period of the world, who loved not wisely but too well. He was a good chap, but always unfortunate in his love affairs. His intentions, as a youth, were honorable and just. He met a young woman who found favor in his sight, and being in love with her, sought in honor to make her his wife. But his parents were opposed to such a match. This woman was of a different faith, they wanted nothing to do with her, and so Samson’s troubles began. A Lion, related astrological to the house of pleasure, is a universal symbol of desire. If the desire be spiritual the creature is represented in its beneficial sense, as when Christ is termed a Lion of the tribe of Juda; but if the desire be gross, such as leads to destruction, the beast is shown antagonistic, as when the devil is mentioned in the Bible as a roaring Lion. Thus when Samson in love with the girl, was met by a young lion which roared against him, it is to be inferred, especially as his parents disapproved, that he was beset by passions which raged within. But, as is set forth at considerable pains, his life up to this time had been without blemish in thought or action, his mother being carefully instructed even before his birth.

The young Lion thus was easily conquered, and whatever his thoughts for the moment may have been, they were quickly vanquished by those of a highly spiritual kind. No type of nourishment is quite so high in its symbolical significance as honey ruled by Venus, and made from the nectar of flowers. It thus represents a spiritual food. Genius in every age and clime has been inspired by love. As the love is exalted so does genius soar to higher levels of expression. Love has creative power, therefore Samson, having again talked with the girl of his choice and exalted by his adoration, partook of spiritual nutriment, tuned in on energies which brought him spiritual strength, as symbolized by the honey he found and ate, which the bees had made in the carcass of the roaring lion he had slain. The conversion of the roaring lion into honey with which he fed his soul, and which also proved acceptable to his parents, is expressed by psychologists of the present day as the sublimation of desire. As already pointed out, in practical astrology the sign Leo is related alike to love affairs, to gambling and to entertainment. Therefore it was quite in order, from a symbolic point of view, that the culmination of Samson’s first love affair in marriage should be celebrated with a feast to which other young men were invited, and that this, in turn, should lead to gambling. The riddle proposed by Samson, on which the wager was laid as to its correct solution, is the riddle with which every person is confronted, and on the solution of which depends his life’s reward. Samson knew the solution of the riddle; but as events later transpired they show, like many another, that he did not always practice what he knew. With the thought in his mind of the lion he had slain, out of which he had obtained honey, he said to those who came to his entertainment, “Out of the eater came forth meat, and out of the strong came forth sweetness.” In the sense of Samson’s riddle only those who have can give to others; and those who have the energy to benefit their associates must acquire it from some already existing source when the vegetables from the garden are eaters; for they consume water and minerals from the soil and carbon from the air This is generally recognized; but in the second part of his riddle Samson went beyond the commonplace. Not the observation that only those of outstanding abilities are able to be of much help in the progress of the world as such. But when he implied that spirituality, as symbolized by the honey, depends upon strength, he sets forth a great truth. Moses made use of material wealth for spiritual purposes. But here is a teaching that desires, even the roaring desires which Samson met on his visit to the Philistine woman, can so be used. In fact, the implication is that desires such as are symbolized by the lion are the source from which spiritual powers most readily can be derived.

The Key-phrase of Leo is, I Will, and people born when the Sun is in this sign commonly exhibit more than the average amount of that fixity of purpose which goes by the name of will power. Yet power of will itself is dependent upon ability to keep the desires focused on the objective to which once they were so strongly attracted that a decision to follow some line of conduct toward their realization was made. Therefore, the stronger the desires are which an individual has, the greater will be his will power if he can keep them, instead of running wild, turned into some particular channel of his choosing. In order to accomplish this there must be the willingness, when occasion requires, to face disagreeable situations. Such willingness is called courage. Courage is of different kinds. Samson had the courage to meet physical peril of the most dangerous sort; but not the courage to resist the pleading of a woman, even though it meant his certain ruin. For that sweetness which comes from the strong, which is the manifestation of spiritual growth, the desires must not be diverted from their lofty aim through wavering in the face of obstacles. To desist, to give in to another knowing such yielding to be wrong, is moral cowardice. In spite of Samson’s physical courage he was a moral weakling; for when his newly acquired wife tormented him to tell her the secret of his riddle, after a time he grew so weary of her complaining that he took the line of least resistance and told her all. She, telling those who sought to solve the riddle, caused him to lose his wager. And although at some later date, linking the common rulership of love affairs and gambling, some one coined an ameliorating phrase that to be unlucky at cards is to be lucky in love, Samson’s experience, like common observation, brings its complete refutation. He lost not merely the gambling stake, but his wife as well. One might think that one experience of this kind would have been enough for Samson. Yet in our daily contacts of life such failure to profit by experience is a matter of common observation. A certain weakness is so strong, as the birth-chart reveals, that the individual makes the same blunder over and over again. It is one of the functions of astrology to indicate how this can be avoided. In Samson’s later, and even more disastrous love affair, the source of his strength, the cause of its loss, and how at last it was regained are set forth still more clearly. But this clarity is present only when hair, which like honey is ruled by Venus, the planet of love, is recognized as a common object used in universal symbolism. When Delilah implored Samson to tell her the secret of his strength he tried by means of subterfuge to throw her off the track. He told her that if he were bound with seven green switches he would be unable to break them. So she bound him thus, and called as if shouting to his enemies; but he broke the switches with the greatest ease.

As she continued to nag him for his want of trust in her, later he said that if he were to be bound with new ropes he would be unable to free himself. But when she trussed him up with such strands, and called to his enemies who lay in readiness to capture him, these also he broke like threads. Then he told her that if she were to weave the seven locks on his head it would render him helpless. Yet when she had done this, and fastened him by the hair to the loom, and he awoke, he went away, carrying the pin of the weaving beam, with no more difficulty than he had before. Finally, however, the moral cowardice of the man caused him to yield to her entreaties, and he told her all he knew; that his strength was in his hair. So she shaved his head and his strength departed from him. She called his enemies. They put out his eyes, placed him in fetters, and made him do the grinding in the prison house. The seven locks of hair which she shaved from his head are of the same symbolic significance as the honey taken from the lion’s carcass; for both hair and honey are ruled by the planet of love. But here, instead of acquiring spiritual energy through the sublimation of his desires, he is represented as having lost the energies he already possessed through moral cowardice. The seven locks which were shaved from his head were symbols of great desires, which, so long as present furnished the energy for tremendous undertakings. But when, through lack of courage to resist that which deflected him from his purposeful course of life, he permitted himself to be shorn of desire, in other words, when he gave up to the importunities of life, his strength went from him. Yet later, when his hair grew long again, symbolizing desires that could be converted into will, and they had taken him into a house where his enemies were collected that they might have fun with him, he pushed down the pillars, bringing their destruction along with his own demise. The text thus follows: Any Accomplishment Truly Worth While Requires the Exercise of Courage. Fire and Brimstone Which Came Out of the Sky — In form, the cup placed in the sky is similar to those vessels used in ancient times, and in many regions of the earth today, for holding burning coals. This heat producing quality is quite understandable in light of the constellation’s use to picture the fiery decanate of the fixed fire sign, the 10 degrees through which the Sun must pass from July 23 to August 3, when commonly the days are hottest. Therefore it represents the fiery furnace into which, as related in Daniel 3, Shadrach, Mesach and Abednego were cast; the furnace which, for their special destruction, had been heated seven times hotter than was the ordinary custom. So hot was it, and so great was the haste of Nebuchadnezzar to have these men—who fell not down in worship when all the people heard the sound of cornet, flute, sackbut,

psaltry and all the other kinds of music which Leo rules—consumed in flames, that those who threw them in perished of its heat. As the desires which Leo rules, when their associates are bad, burn the flesh and sear the soul, so did the unregenerate worshippers of lust perish by the fiery furnace. But the three companions who refused to bow the knee to sensual pleasures, who still earlier with Daniel had refused defiling food, had formed spiritual associations for their desires. Thus when Nebuchadnezzar looked into the furnace where they had been cast, instead of men who had been bound and thrown into the flames, as desire is wont to bind and burn its own, he saw the three walking about unhurt, and with them was a fourth, who appeared like the Son of God. In very truth, it is that with which desire associates that determines its power to injure or protect. If its associations are spiritual, as those of the three companions are revealed to have been, it consumes and destroys as related in this story from the Bible. Still further back in Bible times, but not back so far as Noah, the cities of Sodom and Gomorrah perished because of licentiousness. They were wiped out not by flood, but by fire and brimstone from heaven. Yet even as Shadrach and his companions escaped unharmed, so did Lot and his two daughters escape the holocaust of that time. This again recalls the universal tradition that the world at times is swept by floods and at other times by fire. The period of such cataclysms, according to the stellar doctrine of the past, is when the Vernal Equinox moves backward from the fixed fire of Leo into the movable water of Cancer; or when it passes back from the fixed air of Aquarius into the movable earth of Capricorn. Either as to the time or the particulars of the two types of cataclysms we have nothing more definite than tradition. But that some such cataclysms really did occur, wiping out early civilizations, there is increasing and positive evidence to show. At the time this is being written (1935) the latest such conclusive evidence is that furnished by the explorations of F. A. Mitchell-Hedges in Central America. There he has found thousands of relics— which have been presented to the Museum of the American Indian, New York, and to the British Museum, London—of a civilization infinitely older than that of the Maya or of the Inca. While a different culture from that of the Maya or the Inca, the similarities caused the British Museum in an official statement to express the opinion that it is an ancient culture from which the ancient forms of culture were differentiated over Central America. The director of the Museum of the American Indian, Heye Foundation, New York, wrote Mr. Mitchell-Hedges in part:

“Your own observations, and the United States Government surveys in Nicaragua, prove conclusively that at some remote period a tremendous earth movement of cataclysmic force must have taken place in that part of the world . . . and your excavations have actually unearthed the cultural artifices of a prehistoric people that existed prior to the great earth movement . . . and your discoveries open up an entirely new vista in regard to the ancient civilization of the American continent.” Mr. Mitchell-Hedges says his research has revealed that at some remote time a great land area stretching eastward from Central America sank and was engulfed by the sea, and that during this gigantic geological readjustment a portion of what had been sea-bed was heaved upward to become land of considerable height within the area now known as Central America. Volcanic action of magnitude must have accompanied this cataclysmic change, during which his evidence goes to show, a great and cultured race of men were destroyed. A few, fleeing to the tops of mountains and upland, were able to survive for a time on the newly made islands, where they left behind the imperishable objects of their own handicraft, from which Mr. Mitchell-Hedges, with the support of the two great museums mentioned, is endeavoring to reconstruct their life story. As to the date at which this pre-Mayan civilization existed, he believes it flourished not later than 15,000 B. C., and possibly that it dates back of 25,000 B. C. It is not a legitimate function of tradition, even of stellar tradition, to set dates of events in the past that should be left to the painstaking research of archaeologists. Yet it may not be amiss to determine the date when, according to stellar tradition and the pictured constellations, the last period of great cataclysms by fire took place. If Mr. Mitchell-Hedges is correct in his opinion that the cataclysm of which he finds the remains happened over 15,000 years ago, this would take it back of the time of the period of floods, back of the time when the Equinox passed from Leo into Cancer. Therefore, we should look to the opposite point; to the time when the Vernal Equinox passed from the fixed air of Aquarius into the movable earth of Capricorn. Such a position not only indicates that whatever happens to the water it is the land which moves first, but that when the Equinox thus crosses from fixed, air into movable earth, and the Sun at the time of this Vernal Equinox goes down in the west as if submerged, the Fiery Furnace, Crater, rises in the east, triumphant, and starts pouring fire down upon the earth. And as timing this event, the Pleiades, which are often called the doves, are then directly on the midheaven not at sunset, but at the rising of the Sun. According to the latest and most refined astronomical calculations, the complete precessional cycle requires 25,868 years, instead of the round number, 25,920 years, which the ancients more commonly employed. If, therefore, as both tradition and the pictures in the stars hold forth, the period when stresses and strains are such as to make fiery cataclysms probable relates to the passing of the Vernal Equinox from Aquarius back into Capricorn, the dates are difficult to ascertain.

Taking 1881 as the date of the Equinox passing from Pisces back into Aquarius—that is, 30 degrees back from the place where in ancient times it had been ascertained that the commencement of the circle of stars coincided with the commencement of the circle of signs— it must have passed into Capricorn just eleven signs earlier, and will again reach such a point one sign later. Eleven-twelfths of 25,868 gives 23,712 years before 1881, or 21,831 B. C. as the date of the last such period of fiery cataclysms. And one-twelfth of 25,868 gives 2,156 years after 1881, or 4,037 AD as the next such period. On these dates, at least, at the commencement of the astronomical year, as the Man goes down in the ocean Crater comes up and so turns as if it were pouring fire and brimstone down upon the earth. In the various stories from out of the past in which this fiery furnace figures many who are subject to licentiousness perish, but others more pure in heart are saved. It is not the zeal with which they live that causes the destruction of some; for neither Lot nor Shadrach and his companions, were negative people; but their zeal was directed constructively. It is not the finding of pleasure, but the seeking for pleasure in the wrong things, that leads to dissolution. Because action flows so spontaneously and without friction toward those things in which pleasure is found the most successful way of defeating the pull of forbidden desire is to cultivate a still keener pleasure in more beneficial things. When the pleasure to be found in these is greater, the thoughts will turn in this direction, and the forbidden impulses will die for want of nourishment. The attitude toward nearly everything in life has been conditioned through the experiences associated with it. To the extent the experiences with a certain type of activity have been painful does thought of it bring distaste to the mind. To the extent its associations have been pleasurable, do these become linked to it in the mind as an inseparable part of it, exerting a distinct attraction. Through following the methods indicated by an understanding of this principle it is possible to cultivate a distinct liking for almost anything. There are always many phases of a thing, which if sought for, can make it appear in a pleasurable light. Even the thought of the advantage of having a will power strong enough to continue what otherwise is a distinctly unpleasant activity, may, and often does, so strongly associate the activity with thoughts of satisfaction that the activity in time becomes a pleasure. In fact, it is only through the advantages that are associated with it that people commonly learn to take pleasure in hard work. People born while the Sun is in this first decanate of Leo commonly have a desire for, and some ability in Rulership. The text derived from Crater is: To Learn to Like Anything, Associate With It as Many Pleasurable Thoughts and Sensations As Possible. Why Santa Claus Comes Down the Chimney

—The very first glance at a chart picturing all 48 of the ancient constellations, such as that illustrating Lesson No. 71, brings to the attention that two of the constellations, quite far apart in the sky, portray the same mythological creatures. Part horse and part man, the only difference between Centaurus, which pictures the Sagittarius-decanate of Leo, where the Sun may be found from August 3 to August 13, and Sagittarius, which pictures the sign where the Sun may be found from November 22 to December 22, is that Centaurus is armed with a shield and spear, while Sagittarius has a cloak and uses bow and arrow. This identity of the pictured forms at once suggests that the ancients who placed these pictures in the sky to convey information in terms of universal symbolism, desired that these two sections of the heavens be closely linked in the teaching they wished to give. It certainly is not coincidence that one larger and one smaller section of the zodiac should be represented by similar creatures; or that those chosen should indicate the human qualities carried by a horse. Rather, especially as the huntsman and the spearman face as if each were traveling toward the place of the other, it signifies that there is a movement of the same type of influence from one station in the zodiac to the other. We are bound to infer, therefore, that the teaching signified, and the traditional story left to give more detail, includes a movement, a carrying from one place to another else why the horses’ legs?— and that its comprehension requires several stations in the zodiac, the two most important being those pictured by the roving horsemen. If we follow the simplest and most obvious method, which is that always employed by those who traced these doctrines in the sky, it will lead us to commence with Sagittarius because it pictures 30 degrees, and is therefore more important than Centaurus which pictures only 10 degrees of space. We may be sure, however, that a child or children will play a part in the story, because the smaller influence relates to the middle-decanate of Leo, which has natural rule of children. Sagittarius, ruled by Jupiter, and the Sagittarius decanate of Leo, also having Jupiterian rule, are known to relate to gifts. Astrologers say that what Jupiter brings comes freely as the result of good-will rather than through work as is the case with Saturn. Hence it is that immediately after the Sun leaves the Sagittarius sign in winter is the time when gifts are made. Christmas is not on the day when the Sun reaches its farthest declination south, which is the day when it crosses from the manger of the horse to the manger of the goat, because for three days it remains at this lowest, most southern, point before starting back to bring new life and light into the world. Giving it three days grace after December 22 insures that on Christmas day the Sun will be moving northward in declination and that the days will have started to get longer. They will thus continue to lengthen until June 22, when the Sun reaches the topmost point of the home sign, Cancer.

The topmost part of a home is commonly the chimney. Therefore the Sun, in coming to the home from the place where Jupiter brings his gifts on the line dividing Sagittarius and Capricorn in winter, must touch it first at the highest spot, the chimney. And to reach it, he of course comes through the air. In vain you will search the Bible for mention of Christmas tree or Santa Claus; yet that they are linked traditionally with the Centaur picturing the middle-decanate of the section of the heavens relating to children seems certain; for on that day when they are prominent it is said a child was born. Born in a stable underground as the Sun yet represents; for it has reached its lowest point when between the horse and goat, from which time it starts to gain new strength. Santa Claus, like the horsemen in the sky, one of which relates to the time of winter’s cold and the other to the heat of summer, portrays two seasons of the year. His garb is chiefly red; for as representing the constellated Centaur is he not next the fiery furnace, Crater, where the heat glows fiercest? Yet also, to denote the snow of winter, the trimming of the garb is spotless white. The gifts he brings at Christmas time are tokens of still greater gifts to come, they are the promise that abundance will follow after the time of winter dearth when the heat from the Sun will have had time to ripen crops again. Still ahead, even though the days have started in their lengthening, is a period of privation and cold. Stored supplies may become exhausted, giving rise to dark despair; yet even at the entrance of this period does he give promise of better days to come. In his jovial manner and rotund figure he expresses the Jupiterian quality of Sagittarius, from which the Sun has just moved at Christmas. This is the sign of religion. And even as Santa Claus brings promise of material gifts; so religion brings an equal cheer and promise of spiritual blessings after the hard dark days of earth are done. Yes, the days are darkest about Christmas time. They are like those other days when hope so fades that nothing seems worth while. Therefore is it fitting that there should be joyous news of a happy future life. Santa, however, not merely represents Jupiter’s winter sign, but also a decanate of Leo, sign ruled by the Sun. And anyone who has viewed the radiant rising Sun on a cold and frosty morning will remember the resemblance to Santa’s red circle of a face. Yet the youngsters of the land, whose special joy he is, would not recognize the rotund fellow if divested of his whiskers. They are an essential part of his makeup because at Christmas time the Sun has just moved into Capricorn, and chin whiskers are the especial adornment of a goat. Horses customarily draw sleighs, therefore Sagittarius and Centaurus well could qualify; but as still more significant of the cold bleak winter days, reindeer are now used to take their place. They are more accustomed to ice and snow.

Before this sleigh—which coming from Sagittarius, the Jupiterian sign of abundance, is filled with good things to overflowing—can get to the fireplace, Crater, it must land on top the house at Cancer. And thus really does the Sun. For after touching the highest point it reaches, which is where it enters the home-sign Cancer, it immediately starts descending, as if going down the chimney, until it passes into the decanate pictured by Crater. It does not tarry in this fireplace, or hottest decanate of the zodiac, however, but at once moves into the decanate pictured by Centaurus, the other horseman of the sky. The feet, it is true, are ruled by Pisces. But ask any small boy or girl—such as is ruled by the Leo section of the sky—if it is enough to hang up the mere feet of stockings on Christmas evening. If I remember rightly, there is usually a hunt for stockings that are long and ample, such as come well up on to the thighs. And it is the legs thus covered by the longer hosiery that Sagittarius rules, and of which its decanate in Leo also must partake. The horseman of Leo is not the gift, but the one who brings it; for it is the Sun at this time of year that ripens the grain in the field and the fruit on the trees. The gifts which the traveler from the north thus brings, while related to the children of Leo, are pictured in the next sign to it, in the harvest sign, Virgo. It is really the Virgin Mother, not Santa Claus, from whom the gifts more directly come. The lady of the sky holds a palm frond in one hand and heads of wheat in the other; while Hercules, who pictures the middle decanate of the Virgo sign, holds in his hand the branch of a tree adorned with fruit. The fruit thus shown is the fulfillment of the promise made at the time when the nights were longest, just as the Sun turned back from its farthest distance away. This promise was not made by using a tree when it was filled with fruit; because such are hard to find at Christmas time. It was made by using a tree symbolic of perpetual life, by using an evergreen tree. The fruit to come, when ripened through the heat of the Sun in Leo, was represented by presents on that tree. And it was spangled with stars and bedecked with lights as a token that the Sun, thus moving through the firmament, was on the way to dissipate the winter’s darkness. At this Yuletide time of year, still further to connect the passing of the Sun from Sagittarius to the Centaurus decanate of Leo, the sign of love affairs and pleasure, it is the custom to hang mistletoe with the privilege of kissing whomsoever passes under it. The mistletoe, like the Christmas tree, is of evergreen foliage, and thus symbolically promises everlasting life. But because it grows above the earth, apparently too pure and holy to touch the physical soil, it came to have a special spiritual significance. Its berry fruit, formed without polluting contact with the loam of earth, came to be looked upon as derived from an immaculate conception. Kissing under the mistletoe even in times not remote was a solemn and binding ceremony. It was the token of a chaste affection and the promise of marriage. More

than that, it was the promise that out of the love then expressed should develop a new and more spiritual type of life. Such a life of spiritual endeavor, as Santa Claus and Centaurus clearly teach, is dependent upon what is done for others. It is the effort to give, rather than the effort to take, which promises a spiritual harvest. After all, in the realms of the future, after we shall have passed from this mundane sphere, the physical objects men set their hearts upon will have less value than the tinsel and gilded baubles with which they decorate the Christmas tree. Those born while the Sun is in the Reformation decanate of Leo are often more energetic to bring beneficial changes. The text is: It Is More Blessed To Give Than to Receive, and to Receive In Full Measure We Must First Give of That Which We Already Have. Why the Crow Turned Black —One needs to know something of the habits and characters of crows and ravens to discern what the ancients must have had in mind when they placed one of these noisy, thieving, carrion-eating birds in the sky. Corvus is the name yet employed by naturalists to distinguish the genus embracing both birds, which are so closely allied that they are distinguished in the field chiefly through the noise they make. A raven has a coarse and croaking voice, while a crow vocalizes in a loud and raucous caw. One who is familiar with the ways of crows and ravens could be sure that they would never be used as universal symbols of any commendable trait or habit. Their one claim to admiration is their unparalleled ability to look out for themselves. Because they are destructive to crops, pulling the new sprouts of grain from the ground, and because in the cattle country of the West they do not wait for a crippled creature to die, but pick out its eyes and help themselves to its flesh as soon as they find it defenseless, relentless war has been waged against them by man. Yet so cunning are they that, with every hand raised against them, they are now more numerous than ever. Before going further into the habits of crows, it should be explained that people born while the Sun is in the Corvus decanate of Leo, from August 13 to August 23, are no more apt than other people to partake of the undesirable crow-like qualities. It is true that they have great Ambition, and as a rule are exceptionally able to take care of themselves. But it is only the occasional individual who permits this Ambition so to dominate him that he comes to have no regard for the feelings and rights of others, and uses them unscrupulously to realize his aims.

Yet it was the function of the constellated pictures not merely to reveal those things which should be done, if one were to live the most satisfactory type of life, but also to point out the dangers along the way. And one of these dangers, to which many people are subject, and to which those born while the Sun is in the last decanate of Leo are particularly exposed, is portrayed by the character of the raven or crow. When Noah, in the ark, badly wanted information, because the raven is so keen an observer he sent one forth to get it. It saw the condition, but instead of reporting back to Noah it flew to and fro. It took good care not to perish, but neither did it return to the ark, and to find out what he wanted to know, Noah had to send out a dove. Even the feeding of Elijah was characteristic of the propensities of the bird. As related in First Kings, 17, there was great drought in the land, so that everyone was hard pressed both for food and water. Elijah had established a hiding place from his enemies by the brook Cherith; “And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.” Where the ravens found the flesh is open to discussion; but bread already baked does not grow on bushes, even in the promised land. The only way they could have obtained the bread was to steal it. And as they are noted for such pilfering the inference is that they grabbed it when its owner was not watching, or at least without the owner’s consent. Thus while Elijah benefited, someone else in this land of food shortage was deprived. Yet no blame can be attached to Elijah; for there was nothing to indicate he knew to whom the food rightfully belonged, or where to return it. As the constellation shows this racketeering bird, he has alighted on the back of the water serpent, Hydra, and is in the act of tearing a piece of the living flesh from it, as in the cattle country of the West he works on stricken sheep. Hydra is the longest of the constellations. It pictures the middle decanate of the sign of the home, Cancer; but also embraces in its length all four of the constellations relating to the different kinds of companionship; that is, companionship in the home, companionship in love affairs, companionship with employees, and companionship in partnership and marriage. We may be sure, therefore, that the characteristic which the ancients sought to portray by Corvus is one which quite commonly and quite painfully attacks and destroys these human associations. Perhaps to get a clearer insight of this matter it will be well to turn to the Greeks. According to their account, Apollo, the Sun, was deeply in love with Coronis and was jealous of her conduct. This jealousy developed into a desire to spy upon her; and as most fitted to do such unethical gum shoe work, especially where love affairs are concerned, he selected a raven, which in that day was still of purest white. Those who surreptitiously pry into the conduct of their associates seldom learn anything complimentary to themselves. It was almost a foregone conclusion, therefore, that the scandal mongering raven would find something unsavory to tell. Although he partakes of other and forbidden food, chiefly he is a carrion eater. The more rotten the repast the better he likes it. So, true to his nature he came back to

Apollo with gossip aplenty. His loudly wagging tongue took gross delight in relating, with spicy embellishments, all the details of a love affair between Corona and Ischys the Thessalian. It might have happened today, with all their pictures in the tabloids, so true to common observation was the outcome. The malicious carrying of tales, the prying of inquisitive noses into what are no concern of theirs, all too often wrecks the budding of some fine affection; or, as in this case, brings grief and tragedy where peace and happiness should have laid their heads. Apollo, enraged at the reports of his sweetheart’s infidelity, shot her through the heart. The crow, of course, had nothing to gain but his own malicious satisfaction. Nor commonly is there any benefit to those who exaggerate the misconduct of others. It is a pity, therefore, that as the poet has suggested, the whole scandalmonger crew can not be painted red or blue, that all might know them; for something similar happened to the crow, and ever since. that day he has been compelled to wear a cloak of black. Because gossip which relates the amatory experiences of others is so common, as witnessed by the yellow news sheets, as well as by neighborhood propensities, more people should be informed as to its origin. Freudian literature makes it plain that those who find a suitable outlet for their own creative energies are never given to such gossip. They are very little interested in the love escapades of others because their own love natures have been completely satisfied. In thinking about any experience there is a certain thought participation in it. In telling about the conduct of another, whether that conduct be commendable or the reverse, not only the one who does the telling, but also the one who listens, vicariously takes some part in the experience. Were this not true the movies would languish for want of patronage. People go to the movies, and read fiction, chiefly to gain experiences vicariously for which they inwardly yearn, but which their lives are too narrow to permit. That which constitutes the strongest longing in their unconscious minds, is that which they enjoy most on the screen. The office clerk whose most gallant act during working hours is to make entries in a book, inwardly longs for adventure. He is denied action and excitement in his life, and he goes to the movies to get them. He identifies himself with the dashing hero, delights in his valorous exploits, takes part in the downfall of the villain, and glories in the justification of those misunderstood. He goes home with a certain sense of satisfaction because a repression has been released.

The shopgirl whose life is devoted to pleasing customers over the counter, and who inwardly longs for romance, thrills with vicarious joy when the handsome hero on the screen, after surmounting terrific obstacles and facing dangerous hazards, at length triumphant, clasps the fair heroine to his manly breast. Nor should she be censured. To love and be loved is an imperative command of nature. Nothing is finer than honest love. And the shopgirl, identifying herself with the heroine, is able thus to realize in some measure a longing which is both beautiful and natural. But the scandalmonger deals not with honest affection and in heroic and commendable actions. His tales are about illicit love. In telling and in hearing about, the morbid affairs of others, he takes part in them vicariously. Although he does not recognize this, and is the first to deny it, his unconscious mind identifies himself with the transgressor. Just as the office clerk finds some relief for his honest desire for adventure; just as the shopgirl is able somewhat to satisfy her honest desire for romance and glamour; so the gossip, through tale bearing and tale listening is able to satisfy his desire for illicit, licentious, and ignoble conduct. As a crow or raven feeds largely on putrid flesh, so those who revel in relating the unseemly conduct of others feed their souls on rotten food. Their desire to discuss the vileness of others can only be interpreted as a desire on the part of their unconscious minds to do these same things, if they but possessed the courage. To the extent an individual talks about and thinks about that which is rotten, is this an expression of rottenness within himself. Those who are clean have a desire to keep away from filth. They do not revel in the sinfulness of others. Furthermore just as the clerk who identifies himself with the hero, cultivates within himself a delight in valiant and honorable action; and just as the shopgirl who identifies herself with the sweet and admirable heroine, cultivates within herself pleasure in womanly conduct of the same high standard; so does the scandalmonger cultivate within himself an increasing relish for moral carrion. Repressed desires, even though unrecognized objectively, can not be kept from finding some expression for their energy. And as the raven became black because he carried a black story, so that which is thought about adds its thought-images to the soul. The text thus follows: Man Tends To Become That Which He Most Talks About and Most Thinks About.

Why Eve Was Tempted

Chapter 7 Why Eve Was Tempted The Tree Which Grew In the Garden of Eden —If we turn back the pages of the Bible to the time when man first appeared on earth we find him inhabiting a garden. One whole 30 degree section of the zodiac, where the Sun may be found from August 23 to September 23, was set aside by those who anciently studied the stars as representing just such a garden, and as having an influence over the fruit of the trees and the grain of the fields. It is the harvest sign, Virgo. Were this not recognized to be the case, both in olden and in modern times, certain passages of Genesis would be astounding; such as where it relates that Adam and Eve heard the voice of the Lord God walking in the garden in the cool of the day. Yet viewing this occurrence in the light of ancient stellar wisdom there is nothing obscure about it. It quite definitely locates the garden among the constellations, for, in the sense that there is yet more light than darkness, more heat than cold, all the time the Sun is in the garden sign, Virgo, it indicates that the Sun has not yet gone into the winter signs. Yet when the Sun moves out of this garden sign into Libra it will be in the cold half of the year, when the nights are longer than the days. As Virgo adjoins, but is not one of, the winter signs, when the Sun is in the harvest sign quite appropriately may be termed the cool of the day. Virgo is an earthy sign; and out of the ground of this garden the Lord God made to grow every tree that is pleasant to the sight, and good for food, and also the tree of life as well as the tree of knowledge of good and evil. Yet because of certain actions on his part, man was not permitted to partake of the tree of life; and consequently to find it we must move across the zodiac to one of the decanates of the opposite sign. But man did partake of the tree of good and evil, through the advice of Eve; and thus the woman in the sky still holds the palm branch in her hand.

The sign Virgo, however, has rule not merely over gardens where dates grow on palm trees, but over labor and harvests of all kinds. Therefore, when Adam, and the woman who was called Eve because she was the mother of all living, were thrust from the parental environment to shift for themselves, it was said that in order to live they must till the fields and raise crops, not all of which would be wheat, as thorns and thistles also are mentioned. Furthermore, to keep warm they had to make clothing. All of these things required just such labor as the zodiacal sign rules; and people still sweat to get the bread they eat; such bread as is signified by the ears of wheat held in celestial Virgo’s hand. It seems, from what is said in this third chapter of Genesis, that before man partook of the fruit which Eve offered him he was unable to distinguish good from evil. This same fruit is characteristic of this section of the sky, for Virgo, more than any other sign, confers the ability to discriminate. In fact, the Key-phrase for the sign is, I Analyze. People born when the Sun is in Virgo are inveterate askers of questions, always wanting to know how things work. It was quite in character, therefore, that Eve should discuss the merits of the tree with the serpent, or with anyone else who would talk with her about it. She wanted to know all there was to know about the tree and about everything else. And after talking it over with the serpent she decided, after all, that the tree of knowledge was good for food, pleasant to the eyes, and to be desired as making one wise. The implication is plain that she decided knowledge is worth all it costs. She paid the price, but she acquired that which Virgo most desires; for after they had eaten, the Lord God said, “Behold, the man is become as one of us, to know good and evil.” There are many things that man inherits, many things that come as gifts without cost, but knowledge is not one of them. No one can be given knowledge; it must be acquired. And the only method of acquiring it is through a process similar to that which Adam and Eve and their offspring followed after eating of the so-called forbidden fruit. That is, through a wide variety of contrasting experiences. There is but one basis for consciousness, and that is the perception of relations. Whenever the mind, or soul, is unaware of relations it is in a state of coma. In order for the soul to be aware of those relations which make it conscious, it must contact relative conditions. Such relative conditions are present only in association with substance. And to the extent the experiences have wide diversity in kind, and great range in intensity do they afford the materials out of which knowledge may be acquired. We can know nothing whatever of coldness apart from our experiences with things which vary in degree of heat which they possess. We can know nothing of sweetness apart from our experiences with things which are less sweet and more sweet. If we have had some experience with that which is bitter and that which is sour, it gives us a better knowledge of the significance of sweetness when we contact it.

Our knowledge can be widened through reading books, or by hearing of the experiences of others. But this is only possible to the extent we have had experiences of our own, in contact with substance, with which to compare the experiences and information related to us. The soul before its incarnation on the physical plane is depicted as Adam, without knowledge or responsibility, and, therefore, in a state bordering on unconsciousness. If it was to acquire that wisdom expressed in the Bible, “And the Lord God said, Behold, the man is become as one of us, to know good and evil,” it had to have a broad basis of experience upon which to build. The entrance into physical conditions gave it the opportunity for such acquisition. We have here, consequently, the answer to the so frequently asked question why man must undergo incarnation in physical form, must work and struggle, must have pain and hardship, and go through other experiences. Without such experiences he could not acquire the knowledge and power which enables him to participate in divine attributes. Such participation is clearly set forth in the Bible when it states that man was made in the image of God. Everyone, of course, is quite familiar with the story of the immaculate conception, and how the Virgin Mother, warned of the enmity of Herod, fled for a time into the land of Egypt. And a somewhat similar mother was honored in various ancient lands long before the Christian era, and was pictured in the sky. In Egypt, for instance, where she was called Isis, there were yearly pageants in her honor, with processions of virgins who carried sistrums in their hands. In America during ceremonies of similar purport certain of the Indians on the sidelines, all during the dance, shake white gourds filled with seeds. These rattles, identical in shape and significance with the sistrum, are used to signify the mother principle, which was held in highest esteem as indicated by Virgo being pictured with the wings of an angel. Furthermore, the Hopi Indian girl of marriageable age wears her hair carefully dressed on either side of her head in a form to represent a squash blossom. Such a flower symbolizes both that she is a virgin and that she has potentialities for motherhood. She is not permitted to wear this distinctive headdress after she marries. This use of a flower to symbolize the potentialities of motherhood, curiously enough, is still retained, along with a wide variety of other symbolisms of the primitive people of America, in our playing cards. On the Queen of Spades, which is the card corresponding to the zodiacal sign Virgo, in addition to the blossom held in one hand, which is common to the other queens, she bears in her other a lighted torch, to indicate that she has conceived by the solar power, or if you prefer, by the Holy Ghost.

Egypt was ever considered by Bible characters as the land of darkness. And as the seed of squash and bean and corn which the Indian placed in the ground had to remain in hiding for a period before the earth could bring forth, and as the Virgin persecuted by Herod sojourned for a time in the dark land of Egypt, so also the Sun, immediately after its station in the sky pictured by the Virgin, must pass across to the dark half of the year for a time, where the nights are longer than the days. Virgo is an earthy sign, and to those who understand the stellar doctrine, the Sun’s entrance into this sign symbolizes the descent of the soul into matter. Such traditions are among the oldest in Egypt and Chaldea. Quetzalcoatl of the Aztecs was also thus virgin born, as was Montezuma-of the Pueblo Mojave and Apache Indians. Thus was it taught that Mother Earth is the place of the soul’s gestation; and that after the preparatory development which is supplied by the earth—after it has partaken of the fruit of the tree of good and evil which alone enables it to acquire knowledge— it will be born into a more glorious life. Furthermore, because this is the harvest sign, in addition to revealing the necessity of the trials and tribulations of earth to teach us wisdom, and that after such necessary preparation there will be a passing from the physical to be born into a new and better life on a higher plane, it teaches that as we sow so shall we reap. At all times we are sowing in the soil of our own consciousness. We are building thoughts into ourselves of various kinds. These thought-cells, in turn, when sufficient energy has been supplied them to give them strength, work to attract events of a similar quality into the life. The text therefore becomes: If a Man Sows Discordant Thoughts He Will Reap Painful Experiences, But if He Sows Thoughts of Harmony He Will Garner Success and Happiness. Ariadne Gives Theseus a Clew of Thread — When viewing Bootes, the Husbandman in the sky, picturing the harvest-decanate of the harvest sign, through which the Sun passes each year from August 23 to September 2, one can not but wonder once again how much must be attributed to coincidence, and how much of ancient lore was actual knowledge. The chief star in the constellation is mentioned in Job 38:32, “Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?”, as if, like turning the zodiac to bring any desired season, the control of Arcturus were an impossible task. We are hardly warranted, 1 suppose, in believing that the ancients knew anything of the terrific speed with which a few of the stars travel. Yet Arcturus is classified as one of those “runaway stars” which have a speed so great, according to Simon Newcomb, the great astronomer, as to be beyond control of the other bodies in the firmament. Job might well ask about this swiftest of all the brighter stars, traveling 89 miles a second, or of the son, one of the stars of the Great Bear, which is smaller but moves at even greater speed, by what agency could they be guided.

Although Arcturus was chosen for another and quite as romantic reason to open the Century of Progress Exposition in Chicago in 1933, because this exposition was held in honor of, and to display, labor-saving devices and scientific progress garnered during the previous hundred years, no better star could have been selected to symbolize the exposition than this chief star in the constellation picturing the mental and harvest decanate of the mental and harvest sign Virgo. Its speed is typical of the new forms of locomotion displayed in the exhibits. And in addition to the sickle which the Husbandman carries to indicate the reaping of the harvest, the spear which he holds in the other hand indicates that the devices thus acquired have slain, let us hope forever, the sweatshop Minotaur nourished by child labor. The harvesting of the energy of Arcturus, rather than that of some rival in brilliancy, late in May, 1933, to close the switches that turned on the lights which formally opened the exposition, was prompted ostensibly by the circumstance that the light, which fell upon the photoelectric cells at the eye-end of the telescopes at four different observatories, left the Husbandman star at about the time the previous Chicago World’s Fair was held in 1893. From this miracle of modern science we can with advantage turn to the first miracle recorded by Saint John, the significance of which also, we may be sure, is revealed by its correspondence in the sky. Virgo, the sign of the mother, is adjacent to Libra, the sign of marriage. And it will be remembered that the mother of Jesus attended a marriage. Servants also are ruled by Virgo and His mother instructed the servants to do whatever He should ask of them. In its annual circuit of the heavens, as indicated by Bootes, the keeper of the vineyard, it is when the Sun enters Virgo that the harvest ripens and the water drawn from the earth into the grapes swelling on the vine is converted into juice which is suitable for wine. The decanate thus pictured by the Vineyardist is the earthy-decanate of an earthy sign, and thus closely allied to stone. As Virgo also is the sixth sign of the zodiac, the six water-pots of stone which Jesus commanded the servants to fill with water, and which He converted into wine of excellent flavor, indicate that this event, and those transformations within the character of man which correspond to it, are pictured by the constellation Bootes. Thus the turning of water into wine by the Sun each fall, and the miracle performed by Jesus, both convey a spiritual teaching. Even steep hillsides and rocky soil may be utilized in raising grapes. So also, even when circumstances offer scant footing, and hard, rough obstacles are on every hand, it is possible to cultivate the finest traits of character. Jesus did not ask the servants to go to the village and get some special materials out of which to make the wine. He used that which already was at hand. Nor is it necessary for those who develop the powers of their souls to seek special settings or unusual circumstances. All the materials necessary for the finest flavor of soul growth are everywhere present; and can be changed into spiritual qualities of the finest vintage.

In fact, even as the wine which Jesus formed out of what happened to be handy was of finer flavor than that which had been made under special conditions, so the spiritual qualities which can be derived from the proper attitude toward everyday experiences are of superior merit to those acquired through going into retirement or amid other surroundings which many consider most favorable to their development. While the constellation Bootes thus explains the significance of the miracle of changing water into wine in six pots of stone. this miracle does not reveal the significance of the spear which the Vineyardist holds in one of his hands. Its meaning can better be comprehended through a story from the Greeks, a story in which also a woman, typical of celestial Virgo, takes a prominent part. It seems that in the time of Minos, second king of Crete, there was a monster, half Bull and half Man, called the Minotaur, which was confined in a celebrated labyrinth. The Bull part, of course, refers to the rule of Taurus over money, and the Man part to the science and knowledge of Aquarius. In modern words, it was the monster of commercial exploitation. To keep this monster pacified it was necessary each year to import some of the fairest youths and maidens from Athens for the Minotaur to devour. Among one such consignment of Athenian youths sent to the island was Theseus, who already had been successful in catching and killing, in his home land, a wild bull, called the Bull of Marathon. He had made up his mind to get rid of this Cretan monster also; and it was for this purpose that as Bootes he carries the spear which is pictured in the sky. But just as at the present day the whole problem of money is involved in a maze of conflicting doctrines and opinions, from which the most skilled economists seem unable to free the world, so a problem of equal importance to vanquishing the greedy Minotaur was that of being able to find the way out of the labyrinth once the monster had been slain. It was a difficulty which gravely puzzled Theseus. It so happened, however, that Minos, king of Crete, had a daughter, Ariadne, who fell in love with Theseus as soon as he landed on Cretan soil. Pictured as Virgo in the sky, she had the Virgo trait of keen analysis. And it was she who devised the means by which, should her sweetheart triumph in his conflict underground, he should not wander about in the maze of bewildering caverns until he starved, but would be able to find his way back into the light of day. She furnished him with a clew of thread—an incident which to this day makes the term clue significant of a hint which followed leads to the solution of a mystery or an intricate problem—one end of which she fastened at the opening of the cave. As he descended the long and tortuous passage he unwound the thread. As was to be expected, after a time he encountered the vicious Minotaur, which rushed suddenly upon him. But he was armed with the spear, which still he carries in the sky, and after a terrific battle the monster was slain. Then came the task of finding his way back to where his beloved Ariadne anxiously awaited him. Carefully, as he walked and as he climbed over jagged rocks and

worked around corners where the network of passages interlaced, he reeled in the line, ever following it through the darkness, never losing the sense of its touch. Great was the joy of Ariadne when at last he appeared again above the ground, and great was the joy of the Athenians, who no longer would be compelled to sacrifice the fairest youths of their land to the demands of this hideous creature. But is not every individual faced with very much the same type of conflict which confronted Theseus? Very few, indeed, are free from the attack of economic necessity. Nor can one remain passive and expect to escape unscathed. Financial demands are not to be ignored; they must be met, and it is better to meet them courageously, as Theseus did, with the spear of critical analysis, which is a weapon specially designed for those born when the Sun is in this Bootes section of the sky. Are we not all confined, as Theseus was, within a labyrinth of conflicting doctrines? Most of these are blind passages, leading nowhere through the dark. Theories abound, crisscrossing each other in a network so intricate that unless one has some clue to guide one to the light, about all that can be done is just to wander about. amid darkness and confusion. The Key-word for the decanate is Achievement; and the achievements of Theseus were great; but they were made possible only by that clew of thread which is the chief Virgo attribute, that is, by the power of discrimination. It is only through exercising the powers of discrimination to the utmost, only by following the thread thus discerned through careful analysis, that gradually one can extricate himself from the darkness and the confusion of false paths, to emerge into the full light of Truth. It is this faculty which may be used to guide one through the intricate passages of life, which also can be used to determine the possibilities of the experiences encountered along the way. Whatever the events that may be attracted into the life, it is possible to convert them into real values for the soul. The meeting of obstacles may be used to develop initiative and resourcefulness. The losses which occur may be used to build up fortitude. Difficulties when overcome teach how responsibilities can be carried. And thus each experience holds a lesson which can be used in later achievement. Bearing upon these lessons the text associated with the constellation is: From Every Event of Life the Soul May Extract Value, Even as the Verdant Vine Transforms Indifferent Waters into Rich and Sparkling Wine. The Twelve Labors of Hercules

—One of the common tenets of astrology, ancient and modern, is that the influence of Saturn tends to attract work and heavy responsibilities. When, therefore, those of the olden time wished to comment in terms of universal symbolism upon the importance of labor, it is quite consistent that for the purpose they selected the Saturn-decanate of the sign of labor. The Sun moves through this middle-decanate of Virgo from September 3 to September 13. Following the method of universal symbolism still further, which demands that the big influences in life shall be portrayed by equally large pictures, they traced, to represent that labor is essential to all worthwhile accomplishment, a man of heroic proportions in the sky. Hercules, mightiest of all the laboring men, has a constellation of vast extent. Like Samson, who toiled grinding the grain held in the hand of Virgo while he was in the prison house, Hercules was successful in a number of valorous exploits, and was led to ultimate disaster through an unfortunate love affair. Like Samson also, whose final triumph was aided by two pillars, against which he pushed, placing one hand on each; the two pillars of Hercules perform a function in the Greek version of the ancient story. But the chief claim to renown was the performance by Hercules of his twelve great, and self-imposed, labors. No sign of the zodiac is bad, and no sign of the zodiac is good. No one sign can be singled out as better or worse than the rest. Each has its own special possibilities for good and its own special possibilities for evil. Every sign has its best qualities and its worst qualities, which are different than the best qualities and the worst qualities of other signs. Thus is the work required of those born under the influence of each sign different than that required of those born under the other signs; but in all cases it consists of diverting the energies which might manifest through the less desirable qualities of the sign into channels which enable them to express through the better qualities of the sign. The best quality and the worst quality of any sign express the same general type of energy; but express it through different avenues. It is almost, or quite, impossible to convert the type of energy or the character qualifications denoted by one sign into those of another sign. But it is not a difficult matter to divert the undesirable expression of the energy or character into the desirable expression of the energy or character of the same sign. This is the work which Hercules undertook, and accomplished. As there are twelve different signs, representing the deep-seated characteristics of the twelve different types of people, and as Hercules undertook to demonstrate how the worst quality could be diverted into the best quality for each of these types, he thus had twelve different labors to perform before he had finished. While these twelve great labors, which illustrate to the individual how to convert the weaknesses peculiar to his character into expressions of strength, are the most

noteworthy tasks accomplished by Hercules, he had a wide variety of experiences m connection with other endeavors. It is through experience that man learns how to do things. And as the experiences of Hercules in performing his numerous tasks were so extensive, the Key-word given to this section of the sky is Experience. Those born while the Sun is in this decanate usually have a wide range of happenings in their lives. If a day were to be set aside from all the year to honor the sacredness of work, to be correct in its astrological correspondence, it would have to be one of those during which the Sun is in the Hercules section of the zodiac. If, instead, festivities were instituted to eulogize political personages, we should expect them to be observed on Sunday. If they were to encourage art, we should expect Friday to be selected. Thursday would be more fitting to celebrate the attainment of wealth. But the Moon rules the common people; those who sweat and toil and hope for jobs; and thus Labor Day falls on Monday, the day of the Moon, while the Sun is in that section of the sky pictured by the greatest toiler of which we have tradition. Although Samson slew a thousand men with the jawbone of an ass, perhaps the most remarkable of his works was his use of foxes to destroy the crops of those who had treated him unjustly. Foxes, of course, in ancient times as well as in those more modern, are universal symbols of shrewdness and cunning. When the cunning of one nation is pitted against the cunning of another, or shrewdness against shrewdness, as often we have witnessed the efforts of people, each to gain an unfair advantage over the other, there is sure to be ultimate disaster. The inevitableness of the destruction of the fruits of human labor which follows such antagonisms, either among people or among the thought-groups within the finer body of man, is well illustrated in the story of Samson’s foxes. It seems that the Philistines were harvesting their grain; some of it still standing and some of it cut and placed in shocks. To avenge himself upon them Samson caught 300 foxes, paired them off, with the tails of each two united by a firebrand one end of which was tied to each of the tails. The worst quality of the sign Virgo, of which Samson represents the middle decanate, is criticism. And the mental qualifications for keen criticism, as well as those for unfair bargaining, are well represented by a fox. Criticism, however, may be either constructive or destructive. It may point out a more advantageous way of doing something, a better line of conduct to be followed, in which case if the criticism is sound it may be helpful and constructive. On the other hand, more frequently than not, pointing out weaknesses without indicating how they may be strengthened, and fault-finding in general. This type of criticism often is engaged in by political opponents, by factions within an organization, and by people in their domestic associations.

When people are subject to such destructive criticism they are likely to reply in kind, and the heat of the controversy may be like a burning brand between them; the final consequences, so far as destructive to the fruit of labor, being quite similar to that so vividly described in the Bible as the result when Samson lighted the firebrands between the tails of the foxes and turned them loose. The foxes ran frantically through the standing grain setting it afire. They tried to find shelter in the shocks of grain that had been cut and awaited to be taken to the threshing floor. And when the fields were thus ablaze they fled to the vineyards and olive groves hoping to find refuge from their torture. Instead, these also were ignited, so that the crops of the year, of all kinds, went up in flames. Nothing was left to the Philistines to show for their toil. Such is the observed result of destructive criticism. It kindles the fires of hatred and destroys whatever labor already has accomplished. It is a consuming influence which leaves nothing in its wake but bitter ashes. And it is just as destructive when directed against self as when applied to the endeavors of others. The constant calling attention to the faults and imperfections of any person, including oneself, brings the image of the undesirable action or quality before the unconscious mind. When we think about a thing we are supplying it with thought-energy. Therefore, the more we think about an undesirable thing the stronger it becomes within our unconscious mind. Traits of character feed upon the attention given them. This does not signify, of course, that we should ignore our weaknesses nor neglect to strengthen them. But finding fault, especially when such criticism arouses an emotional reaction, merely impresses the defect more strongly, through the power of suggestion, upon the unconscious mind, and makes it more difficult to overcome. Children who are continually criticized by their parents are receiving strong suggestions which increase the difficulty of Figure 7-1 adhering to a better line of conduct. And, likewise, the more we find Third Decanate of Virgo fault with ourselves, the more we feel dissatisfied with ourselves the more powerful becomes the thing within ourselves which causes the dissatisfaction. If it gains enough strength through such internal dissension a consuming fire is lighted within which, like Samson’s foxes, destroys the fruit of effort. Constructive criticism, on the other hand, while recognizing a weakness as such, or that a type of conduct is unworthy, does not dwell upon this aspect of the matter. Instead, it concentrates its attention and energy upon the correct line of conduct or the proper way to strengthen the observed weakness. The thought-energy thus flows into and feeds the action which is desired instead of its opposite. In this manner not only is the mental image of the thing desired strengthened, but the image of the undesired thing is weakened through lack of thought nourishment.

In self-culture it is quite as important to feel satisfaction when the best is done as to recognize when one is living below one’s possibilities. If more is expected than lies within the powers to accomplish, there will be certain failure and accompanying dissatisfaction. This feeling, in turn, directs energy into channels which are destructive, and lessens the ability in the future. On the other hand, it is quite as easy for some individuals to feel that they are living up to their possibilities when they are living far below them. Their appraisal of their abilities is too low, and they have a feeling of satisfaction from accomplishment which is much less than it should be. Yet even this does not signify that they should be critical of themselves in the destructive sense; but merely that they should recognize that they should strive for a more lofty goal. Because we learn to do through effort directed at accomplishment the text is: Perform Conscientiously Whatever Work Comes to Thy Hand, and Because of Thy Experience, Greater Things to Perform Will Be Given Thee. How Job Triumphed Over His Afflictions — Because illness and affliction so frequently burden the life of man we have a right to expect that those who formulated the spiritual doctrines of the past, which were intended to explain the significance of events and how to take advantage of them, should have commented on these tribulations in their symbolic writing in the sky. It is true that the constellation Virgo, and the story of the punishment of Eve for partaking of the tree of experience which conferred knowledge set forth in sufficient detail the advantages of material incarnation with its variegated contacts, including labor and displeasures. But it would seem that trials and pain were sufficiently important in the lives of most that they should receive more explicit mention; and this they do, for the last decanate of the harvest sign gives them vivid portrayal. Let us in imagination place ourselves in the position of those who drew the pictured figures in the heavens, and consider that it was their intention to symbolize in most fitting fashion the tribulations which beset most lives. First of all, the most appropriate section of the zodiac must be chosen, and in making this selection the tenets of practical astrology would be consulted. Virgo in a natural birth-chart rules the house that governs not only work, but also illness and servitude, the most common afflictions of human life. When the Sun is in this sign it is moving toward the Autumnal Equinox where days and nights are equal, and after crossing which the forces of death prevail and the nights become longer than the days. The forces of Light are still triumphant while the Sun remains in any part of Virgo, but the closer the Sun draws to the next sign, Libra, the weaker becomes the power of Day, and the more is Night able to inflict its encroaching power of evil upon the solar waning strength.

The last decanate of Virgo, where the Sun may be found from September 13 to September 23, therefore, is the most appropriate place in all the zodiac to represent the afflictions to which man is heir, and his persecution at the hand of fate. The writer of Revelation seems to have recognized this when he speaks of the pain accompanying birth, commencing the 12th chapter thus: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” Having selected the place of tribulation in the zodiac, if it were desired to indicate that the proper attitude toward such afflictions would adequately be rewarded, the next step in starry portrayal would be the selection of some object significant of high honors attained. A crown is such an object, used throughout the ages as a reward for victory or as a mark of distinction. Thus was it used to denote the triumph over the afflictions symbolically associated with this last decanate of the summer signs. Bearing in mind that the Sun takes just ten days to pass through this decanate of tribulations pictured by a crown, not of twelve stars, as poetically expressed by St. John the Divine, but of twelve iron spikes, it would be difficult to explain the significance of this section of the zodiac, or the ancient teachings regarding it, more concisely than he did in Revelation 2:10. “Fear none of those things which thou shalt suffer; behold the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.” It is unnecessary here more than merely to point out that the Sun each year dies on the Autumnal Cross of Libra, even as the Son of Man gave up His life on Calvary; or that preceding this far-reaching tragedy the gentle Nazarene was vilely persecuted and made to wear a crown of thorns, of similar purport to Corona Borealis placed by the ancients in the sky to mark the tribulations of the Sun before it temporarily succumbs each year to the forces of darkness. The fruits of life, whether they be tares or wholesome grain, are harvested from experience. What that harvest shall be is not determined by the nature of the experiences, but by the mental and emotional reaction toward them; for both the physical conditions attracted in the future, and the spiritual values garnered, are dependent upon the seeds of thought thus sown and tended in the finer form and heading into character. In the final winnowing all except the golden grain of character is blown away as tares and chaff. Constellated Virgo teaches the advantage of physical life if man is to acquire that variety of experience which enables him to gain wisdom. In addition to the character weaknesses of each sign, which Hercules shows how to overcome, each zodiacal sign also is associated with its own particular type of affliction. The illness that one sign brings is not the same as that indicated by another. The loss attracted by one sign when it is discordant, is not the same type of loss which another sign brings when acting as an affliction. Thus are there twelve different sets of

difficulties attracted from without which man should understand. To represent these, the crown used to picture the reward of character triumphing over tribulations was given twelve spikes of hard, unyielding iron; one spike for each type of affliction. Such is the significance of Corona Borealis. Because the call of duty so frequently when followed leads to the relinquishment of fond desires, and because those born while the Sun is in this last decanate of Virgo so frequently must hear this call, the Key-word appropriately is Renunciation. One whole book within the Bible is devoted exclusively to a discussion of the spiritual teachings which those still more ancient sought to picture as the Northern Crown. In the Book of Job many wise sayings relative to life and its problems can be found; and the story of the afflicted hero is replete with sage advice. Job was an unusually devout man who had prospered exceedingly in all ways and gave constant praise to God for his many blessings. But there came a day when the sons of God came before the Lord, and as so frequently happens on earth when good people gather together, Satan came among them “And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.” Thus was such an answer given as might be expected at this day. In the course of the conversation which followed, the Lord pointed out to Satan what a fine, upstanding man Job had proved to be. But Satan, like some people, who glory in tearing apart the merits of all who receive commendation, was unwilling to admit the worthiness of anyone. He contended that Job was a good man because the Lord had taken care of him and given him everything he wanted; but that if these things were taken from him his holiness would soon depart. So it was arranged that a test be made, with Satan to have power over him in all ways except that he must not touch his body. Thereupon, in one catastrophe after another, Job lost his property and his children, until he had nothing left. But with the wisdom of those conversant with Spiritual Alchemy he maintained that these things were merely given to him to use so long as it served the Lord’s good purpose. Satan was much chagrined at the outcome of the trial, and as might be expected of Satan, he whined around that it had not been a fair trial, that in any proper test the man’s health also must be subject to affliction, for, after all, it was not much of a blow, no matter what a man lost, so long as he kept hearty and well. Thus was it arranged for a second trial in which Satan should do anything he desired to Job so long only as he spared his life. Then it was that Job’s friends turned against him, that he broke out from head to foot with boils, and that one misery after another came to afflict him, and in his wisdom he gave voice, among other things, to this oft’ quoted thought:

“For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.” In addition to the chemical reaction to the emotion of fear, which in Job’s case seems to have depleted his adrenaline supply to a point where he was unable to resist infection, to fear a thing is to hold its image vividly in the mind and to feed that image mental energy. It thus creates a thought-form which has a certain power, acting from the four-dimensional plane, to attract into the life the thing thus thought about. In his time of affliction Job’s friends held forth the oriental doctrine that man’s lot in this world is determined by his morality, and that the Lord must be punishing him thus for grievous sins. But Job held that even the afflictions he suffered were for some good purpose. If individuals are undergoing training to fit them each for a different function in the cosmic organization, each will attract to himself just those experiences he needs to develop the required abilities. Accomplishment of any kind implies the ability to overcome difficulties. People who have never had hard problems to solve are unable to solve hard problems when suddenly presented. Afflictions, therefore, as Job discerned, are not bestowed by heaven to punish man for sin, but to indicate that he has a lesson to learn. When he has learned this lesson he will be able to triumph over the affliction, as Job did in the end; for Job was healed, and the Lord gave him twice as much as he had before, and he lived a long and prosperous life. The text thus indicated is: He Who Would Live the Life of the Spirit, Here and Now Upon this Earth, Seen and Known of Men, Must Have Fortitude in Times of Adversity.

The Marriage in Heaven

Figure 8-1 Zodiacal Sign Libra

Chapter 8 The Marriage in Heaven In the Judgment Day — Sacred literature from various lands makes us familiar with the idea of a day of judgment on which the kindlier deeds are weighed against those harsh to determine the rewards of the soul in the after-life. Almost every religion teaches that in proportion to man’s adherence to its moral code shall his future be free from tribulation. To picture in the sky this process of weighing the good against the evil, no more easily recognized symbol could be found than the Scales. But in addition to the purpose of their use, the Scales also present to view two dissimilar entities united by a common purpose; two spirits, as it were, represented by the circular pans, each dangling free to move in its independent orbit, yet both united by the beam to which they are attached. The Scales, therefore, is also a most fitting universal symbol of marriage. Those who so carefully traced the constellated glories in the sky to make this universal symbolism still more obvious and complete, would also seek to place the picture in such relation to the zodiac that the position of the Sun at the point so designated, should both indicate a union representing marriage and a balance of two nearly equal, but divergent forces. The most familiar union, and the most familiar balance between contending forces, are night and day. So common to our lives are they that they space and regulate the hours of our endeavor. We awaken and we sleep at their behest. Light becomes a symbol of life and activity, and darkness of sleep or death. Those days in which the hours of darkness exceed the hours of light may well, therefore, be placed in one pan of the annual scales, and those in which the hours of light preponderate may fill the other. Thus day and night are weighed in Libra’s Scales; and the Autumnal Equinox marks the point where summer and winter signs are married, one-half the zodiac balanced against the other. The Sun thus moves out of the harvest sign where the grain was cut, into the place where it shall be valued. The Produce of the fruitful period of the year is weighed, and the wholesome kernels are separated from the chaff. Such estimating of its worth, either of crops from the field or those from the span of life, most fittingly takes place

when the vital forces, as symbolized by the Sun, have succumbed to those of cold and darkness. The Jewish people, retaining the old time significance of this period of the year—although their calendar in modern times has been permitted somewhat to go astray—still honor the passing of the Sun each year into the sign of the Scales. This custom dates back to Leviticus 24, where it is commanded “Speak unto the Children of Israel, saying, In the seventh month in the first day of the month, shall ye have a Sabbath, a memorial of blowing of trumpets, and holy convocation.” The year, of course, began with the Vernal Equinox, and Rosh-ha-Shanah is thus held the first of Tishri, or Libra. As the day is still religiously observed, a quotation from the Jewish Encyclopedia in reference to its significance will not be amiss: “Rosh-ha-Shanah is the most important judgment day, in which all the inhabitants of the world pass for judgment before the creator as sheep pass for examination before the shepherd. Three books of accounts are opened on Rosh-ha-Shanah wherein the fate of the wicked, the righteous, and those of the intermediate class are recorded. The names of the righteous are immediately inscribed, and are sealed ‘to live.’ The middle class are allowed a respite of ten days till Yom Kippur to repent and become righteous; the wicked are blotted out of the book of the living.” One of the most important qualities of the human mind is the ability to weigh evidence and from a comparison of diverse factors to pass sound judgment. Every day of our lives we are called upon to make minor decisions, if of no greater importance than the amount and kind of food to be eaten, and on rare occasions to pass judgment which affects the fate of human lives. In racial tradition, one man above all others stands out as the symbol of unusual wisdom. As wise as Solomon, has come to express the very essence of discrimination; and while this Jewish king exhibited the keenness of his mind on many another occasion, it was a certain decision he rendered which first proclaimed that the wisdom of God was in him. It related to two contending women who stood before him for judgment. Without doubt this is the most famous trial in the whole of human history. To understand its celestial significance it must be recalled that the sign of the harvest, Virgo, pictures an unmarried woman, and that she stands in the sky immediately before the Scales where judgment must be passed. Where the Sun passes from Virgo into the sign of the Scales, as previously indicated, is where the wheat is separated from the chaff and the value of the harvest ascertained. Thus were there brought before Solomon two unmarried women, each of whom, nevertheless, had had a child. Yet as in threshing there is both sound wheat and worthless chaff, so was the harvest, or child, of one woman alive, and the child of the other woman dead.

According to the story related to Solomon, the two women lived together in one house which certainly must have been the case if both were phases of Virgo—and a child was born to each, the difference in the children’s ages being but a matter of three days. Through the carelessness of one woman, the life of her child was crushed out in the darkness. This also is significant; for it is at this point that the Sun each year dies through the increasing weight of night. One woman claimed it was the other woman’s child who died, and that the other woman arose at midnight and finding her child dead, had stealthily removed the living child from the first woman’s bosom, and replaced it with the child that had died. But when the light came in the morning, the woman who had remained asleep, finding the child in her arms dead, also perceived that it was not her own, but the child of her companion in the house. This story and this accusation the other woman stoutly denied; and both women loudly proclaimed the living harvest as her own. Thus stood they before King Solomon, each disputing the right of the other to the infant. Summer and winter are divided, one from the other, not only at Libra, but also at Aries; an invisible line, called a colure, cutting the sky between the Vernal Equinox and the Equinox of Fall. The first of Aries marks the place where days and nights are equal in the spring, and the Scales marks where they are equal in the fall. And the sword held in the hand of Perseus has its tip almost on the line right across the sky from the judgment seat. This militant sword of Aries often is used as the symbol of cutting asunder of the celestial circle in spring, just as the cross as frequently is used to signify the waning strength of the Sun in fall; and, after all, even as summer and winter are but inversions of the relation of night to day, so also in its form does a sword present the inversion of a cross. Solomon, therefore, called for a sword to be brought to him and commanded, after the manner in which the equinoctial colure divides the zodiac at the point marked by the Scales, that the living child should be divided in two, one half to be given to one woman and the other half to the other. To this procedure one woman readily agreed, but the other would not consent. Virgo, in human anatomy, rules the bowels, and the Bible states: “Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it.” When she had said this, Solomon at once perceived that she was the real mother of the child, and the child was not slain, but awarded to her. Libra is the home sign of Venus, the planet of love; and in his wisdom, Solomon weighed the love of the women who came before him, and, convinced that love seeks to preserve the object of its affection and not destroy, passed judgment accordingly. A life was not sacrificed, but delivered to its rightful owner.

It was this same doctrine that love lies at the foundation of life, here and hereafter, and that the harvest of years must eventually be judged on the basis of kindness and compassion, that in later days was set forth by the Nazarene as the commandment to his followers to love one another. Turning now from the teaching in reference to judgment, it should be noted that in the marriage of summer and winter the forces are not exactly equal; for each year there are seven more days of preponderating light than of preponderating darkness. Evil certainly is present in the world, but if the celestial correspondence holds true, it is not of equal strength with the good. Like summer and winter, they may be closely balanced in power, but if we could look close enough we should find that in the long run the good has a little advantage, and that consequently the world does make spiritual progress. And followed far enough, this doctrine set forth in the starry symbolism of the Scales, where the Sun may be found each year from September 23 to October 23, reveals the use of evil, as well as signifying the paramount importance of love in human life. The Key-phrase of this section of the sky is, I Balance. Those then born find a harmonious partnership especially important; and because in such a marriage spiritual qualities are engendered it gives this text: Not By One Alone May the Highest of All Be Reached, But By Two United Souls Who Are Exalted By the Sweet Reverberations of Holy Love. Wisdom and the Serpent Fire —At the side of Virgo, the celestial Eve, the wise men of the east pictured the serpent, which is reputed to have tempted her. Virgo joins Libra, the sign of marriage, and Serpens portrays the marriage-decanate of this marriage sign, through which the Sun moves each year from September 23 to October 3. It therefore represents, with a more precise significance. that point in the heavenly circle where summer and winter signs are joined in marriage. When positive and negative forces thus fuse and blend, yet at the same time their opposite pull is not exactly balanced. action results which takes the spiral form. Because such a spiral does not return upon itself, as does a circle, it is the typical motion of evolution. Thus it is that when the 179 days of winter darkness are married to the 186 days of summer light, the result is not a perfect equilibrium between ignorance and knowledge, but a spiral which ever rises, even though slowly, away from darkness and toward more light, much as the front spiral formed by Serpens in the sky lifts its head to a plane above its body.

Because of its wave-like motion of travel, its coiling, and its phallic significance, the snake has been used throughout the world as the symbol of virile power and creative action. Hence it came to be the emblem of the Sun, the source of such creative energy. Instead of using the head of a lion for the sign Leo, therefore, its accepted astronomical hieroglyphic is simply a conventionalized snake. This serpent of the first decanate of the marriage sign, however, expresses something more than virility and desire; for near its head, and another near its tail, may be seen loops which present to view the spiral. It is indicated, therefore, that the creative powers have been used, or enter into a combination, to produce a form which tends to progress, or is retrogressive. At all times the surface of the earth presents a marriage of light and shadow, one half being in the sunshine and the other half in night. Yet these areas of light and shadow are not constant, but move as the earth turns on its axis. Furthermore, due to the inclination of the earth’s equator to the apparent path of the Sun, the lighted half of the surface of the earth moves to the northward half the year, and to the southward the other half, the perpendicular Sun tracing the outline of that spiral to which we owe the seasons. Sun and Moon among the orbs are typical of the Father and Mother principle. While the Moon revolves around the earth, the earth revolves around the Sun, making the Moon’s path not a circle, but a wavy line in form like that of Serpens in the sky. At New Moon the Sun and Moon are united, and from thence on things of earth expand and grow, the united Solar-Lunar energies working in the direction of progress, as indicated by the higher plane held by the Serpent’s head. From Full Moon to New, having reached the region of divorce, things diminish and weaken, as indicated by the tail of the snake crossing a higher level than its body. That which happens in the sky also must happen on the earth: and the two halves of the Moon’s cycle in reference to her spouse, the Sun, represent two things common in marriage. The product of the union may be a force, or evolutionary movement. which carries the pair higher and higher in their spiritual aspirations and practical endeavors. Such is pictured in the constellation by the loop near the Serpent’s head, which lifts it well above the body, where it is adjacent to the signs of light, the signs which mark the warmth of summer. Or it may result disintegratively, in a movement which carries them ever down to lower depths, as clearly shown by the loop far down in winter, which gives supremacy to the Serpent’s tail. The Far East brings us a doctrine of the serpent fire, and it is to be regretted that it has so greatly permeated our West, as many have suffered damage in trying to follow it. In reality, it is one of the questionable oriental temple practices. But when in Numbers 21, reference it made to fiery serpents, the obvious inference to be drawn is that the people Moses led likewise had contacted this serpent fire doctrine, which then as now was a common portion of the perverse temple practices of oriental priests.

The Israelites had journeyed from Mount Hor by way of the Red Sea, to make a detour around the land of Edom, and were bitterly discouraged. The manna on which they fed while wandering in this wilderness, because it fell from heaven, is symbol of spiritual nutriment. As such it well represents the spiritual food husband and wife feed each other in the form of loving thoughts and high ideals. It is thus in direct contrast to the selfish purposes for which the oriental priests arouse and use the serpent fire. It would seem, therefore, as the story is given in the Bible, those led by Moses turned away from love and kindness and adopted the perverse notions of another race. “And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water: and our soul loatheth this light bread. “And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. “Then in their dire extremity, they turned once again to Moses and begged his help. “And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.” Because brass is a marriage, or fusion between copper, ruled by Venus, and another metal, the universal symbolism of many ancient lands made use of it to signify a union based on love. The brazen serpent, therefore, which Moses raised upon a pole, has the same significance as that other more precise scriptural passage; “Be ye therefore wise as serpents, and harmless as doves.” It denotes that Moses taught his followers true wisdom in the use of the energies generated in marriage, and made them aware of the importance of love as the guiding principle, even as both doves and copper are under Venus’ rule. So long as they sought to rouse and use the serpent fire for the attainment of selfish ambitions, they tuned in on the spiral loop pictured near the Serpent’s tail; and it carried them down to destruction and death. But when in wisdom they learned to utilize the powers engendered by holy love for the attainment of lofty aspirations and human betterment, they tuned in on the spiral loop pictured near the Serpent’s head, and it lifted them up, higher and ever higher, into those regions of spiritual life denoted by the adjacent signs of summer. The utilization of this love principle for the advancement of the race was an important part of the Stellar Religion handed down from Atlantis and Mu which found its way to various peoples. But perhaps no others gave it the supreme importance as did the Maya of Mexico and Central America. As a dominant note of architecture, to be found on bas relief and balustrade wherever jungle permits the unearthing of a temple, there is to be found some representation of the feathered serpent.

Because birds fly above the earth, their feathers became the symbol of that which belonged to the spiritual plane. Therefore to portray the thought expressed in the sky by the loop near Serpent’s head. the Maya adorned a snake with feathers. In such a manner, even as did the brazen serpent raised on a pole above the sordid earth of the wilderness, did they symbolize that the energies of marriage were to be devoted to the development of spiritual powers and nobler characters; to indicate, that is, that the Serpent moves in a higher, more idealistic realm. In any marriage which is real, the closeness of companionship adjusts the vibratory rates of each quite completely to the other. A condition is maintained which commonly is called rapport, each, that is, tuned in upon the other. Thus do the thoughts and desires flow freely back and forth, each feeding the mate with spiritual food or spiritual poison. In any form of mental treatment, the image held in the mind of the person sending the thought is impressed upon the person receiving, and tends to make changes in the pattern of his life and actions according to its design. This is the fundamental principle in all forms of absent or other mental healing. If, therefore, the image held in the mind of the mate is an ideal, embodying nobler, more spiritual attributes, and this image is constantly vitalized by the emotional energy of a tender and adoring love, it becomes the most powerful influence known to develop, in the one thus treated, the spiritual attributes of character. And when each, in marriage, thus holds the image of the other in higher states than this, the spiritual evolution of both is vastly hastened and a high development of character assured. This was the teaching of the feathered serpent. But on the other hand, when married partners live in an attitude of finding fault, each with the other: when bitterness and strife creep in, and their thoughts go forth in resentment and discord, the one receiving the image thus vitalized is powerfully influenced toward developing the obnoxious traits thus mirrored, and the inharmonious forces injected into his finer form tend to disrupt and lead to failure and moral dissolution. As picturing the balance-decanate of the sign of the balances, Serpens relates to marriage of opinions as well as to the marriage of people. Usually in any vital issue the views of opposite factions are extreme. Usually also, where there is strong contention, a compromise is more satisfactory than the triumph of either. This gives to the decanate its Key-word, Policy, and leads to the text: In Matters of Philosophy and in Matters of Action the True Course Usually Lies Somewhere Between Advocated Extremes. The Battle With the Dragon —Krishna of India, according to the legends of that land, sought out and slew a noisome dragon whose poisonous breath withered the crops, bred famine, and whose movements through the countryside left death and destruction in its wake. In

legendary Christendom it was St. George who played the role of valiant hero, and after long and violent battle, succeeded in leaping on the back of the scaly monster and driving his great two-handed sword straight through its wicked heart. As Draco, this vicious creature from out the vastness of the past still is pictured in the northern sky, winding its slimy length with a turn about the Pole Star as if to strangle Truth, and with another turn about the ecliptic pole, in a mighty endeavor, it would seem, to wrench the Sun from its more accustomed path. So fearsome is it to the sight that nothing else is needed to convince it symbolizes nothing good; and this first impression is further verified by the explanation set forth in Revelation, 20. “And I saw an angel come down from heaven, and having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.” This word, Satan, is derived from Saturn, the planet having special affinity for loss and sorrow, for evil and selfishness, for despair and desolation. It has its exaltation in the Libra sign, of which the middle decanate is pictured by the starry Dragon, and olden people held that his home domain was the bottomless pit, where his victims stewed amid the smoke and heat of a never-ceasing fire of smoldering brimstone. As it is a decanate of the sign of marriage which the Dragon pictures, it is quite obvious that universal symbolism points to some destructive union, both in the sky and on the earth, as the influence which the pictured reptile thus explains. Nor is its heavenly significance far to seek; as not only in ancient times, but at the present day, the ephemeris gives the positions of the Nodes of the Moon, which still more commonly are called, the Dragon’s Head and the Dragon’s Tail. The Moon in its orbit around the earth does not follow the same path which apparently is taken by the Sun. This apparent path of the Sun is called the ecliptic. The orbit of the Moon is at an angle of a little more than 5 degrees to the ecliptic, so that even when the Sun and Moon are exactly in the same zodiacal degree, the same east-west position, they may still be several degrees apart in a north-south direction. As the diameter of the Sun or Moon is only about half a degree, the effect, so far as a shadow is concerned, is as if an object were slightly west of a house in the morning, but ten times the width of the house to the north or south of it. The two points, or nodes, where the orbit of the Moon cuts the apparent orbit of the Sun are called the Dragon’s Head and the Dragon’s Tail. When the Sun in the zodiac is farther from the Dragon’s Head or the Dragon’s Tail than 13 degrees at the time of Full Moon, the Moon can not be eclipsed: but when it is within 9 degrees of either of these two places, a Lunar Eclipse must take place.

When the Sun at New Moon, that is, when Sun and Moon are married, is farther than 19 degrees from the Dragon’s Head or the Dragon’s Tail, no eclipse can take place; but when this union of Sun and Moon occurs within 15 degrees of either of these Nodes, a Solar Eclipse is always present. Thus it is that the relation of the Sun to the Dragon’s Head or Tail determines whether or not an eclipse takes place. And an eclipse, particularly an eclipse of the Sun, indicates some disaster in the region where it is visible. Symbolically, the Sun is then being devoured by the Dragon, or in case of a partial Eclipse, the Dragon gnaws at the disc of the Sun; a symbolism that is still taken literally by, and produces terror in, the more ignorant peoples of eastern lands. In China, where the populace spend far more energy in ceremonies to prevent misfortune than in observances to attract the good, the most dramatic spectacle of the year is the pageant and play wherein the Dragon is met and finally vanquished. This oriental version of the St. George episode is a gorgeous affair, rich in setting, artistically presented. As a precedent for the most approved of western plots, a fair damsel in distress arouses the sympathy of the gathered throng. This meek and virtuous maiden arrayed in loveliest silk, wears also decorations which proclaim her to be the goddess of the Moon, and as such the spectators give her welcome. Not long is her lovely presence upon the stage, however, before disaster threatens. From his lurking place within the shadows, a huge and scaly monster writhes out; a Dragon, exhaling fire. The smell of burning sulphur fills the air. The Moon goddess flees in terror, but finds her retreat cut off. She is hemmed in, crowded into a corner, and the vile reptile’s jaws have opened to seize her, when, with a shout and a rush, the hero comes upon the scene. In raiment resplendent with glittering gems, he is dressed to take the part of the refulgent Sun. The Sun god dashes to the rescue, and the monster thus attacked turns its attention to him. The fumes stifle the hero, the smoke from the creature’s nostrils blind him, the fire scorches his cheeks and the hair on his head. Terror grips the hearts of the spectators; for if the monster wins, the world is lost. This demon from the pits of hell almost gets the hero down. The Moon goddess, from the corner where in dread she crouches, utters an awful scream. and holds her out-turned hand before her eyes to shut the too terrifying spectacle from her gaze! The fate of the universe is weighed in the balance! But no! The hero only slipped, he is not completely down. He recovers himself, and with a mighty sidestep avoids the crushing weight, then vaults upon the scaly back and drives home his great two-handed sword. The Dragon is dead. The Sun god is triumphant. He gathers to himself the lovely goddess of the Moon, marries her then and there, and they live happily ever after.

No less seriously do the Hopi Indians of Arizona consider the influence of the celestial Dragon. In their legends also, an eclipse is attributed to the Dragon devouring Sun or Moon. And their snake dance is the traditional ritual by which, among other things, the effect of a possible eclipse upon their crops can be avoided. They believe, as astrologers do, that where the shadow of a solar eclipse falls, is apt to be a region visited by pestilence, by catastrophe or by famine. And as their most frequent calamity is crop failure due to drought, their chief ceremony is staged particularly to prevent this evil. A picture of the Hopi snake dance reveals that the reptile carried in the dancers’ mouth is in form the same as the symbol commonly used for the Dragon’s Head or Dragon’s Tail. He does not hold it in his mouth while he dances to prove his bravery; but to symbolize the eating of the Sun or Moon by the Dragon. The agriculture tribe who further south in Arizona built that famed house of many rooms, the pueblo of Casa Grande, also had a careful respect for the Dragon in the sky. The Sun is in the Independence-decanate of Libra, pictured by this monster, from October 3 to October 13. And a hole was bored, by this people, through the many walls to the interior of the vast dwelling, so aligned that the rising Sun on October 7, when in the Draco decanate, and again on March 7, when in the Andromeda decanate, would shine through and cast its beams upon the central sanctuary. The union of Sun and Moon to ancient peoples was the symbol of the union of the Ego and the Soul, that is, of mind and spirit. The Moon has ever been the symbol of the indwelling soul. The Dragon, on the other hand, represents the environmental forces which tend to develop the reptilian traits of character, the cruel instincts and ruthless selfishness which shut out the light of spirit, and thus eclipse the soul. To the extent, therefore, an eclipse is total does it present a spectacle representing the soul or spirit devoured and destroyed by the powers of darkness associated with the struggle with physical environment. We perceive now why Yom Kippur, which is ten days after Rosh-ha-Shanah, and thus when the Sun enters the Draco-decanate, is the most sacred of Jewish observances. Kippur means the atonement, the setting at one, the reconciliation of two parties, just as Sun and Moon are reconciled and united as one at New Moon, unless an eclipse is present. When there is an eclipse the light, or good, is devoured by darkness, or evil. This signifies the destruction of the soul, unless the powers of darkness and of evil, symbolized by the Dragon, are vanquished and the final atonement made. The whole purpose of evolution, up to the state of man, is through combat with environmental conditions and the struggle for physical survival, to Develop the selfish instincts and the animal qualities of the soul. Difficulties are not overcome by weakness, nor is accomplishment made without aggression and courage. Those who permit the competitors for food, for mate and for shelter to force them to one side are not fulfilling the highest purpose of physical destiny.

But when, and to such extent as, the abilities and possibilities developed in the fierce struggle of its animal past are turned to purposes which have for interest the welfare of all, does that soul cease to function on the plane of brute, and rise to something which we term divine. It has thus triumphed over the Dragon, and its atonement is complete. When it thus has reunited with its Ego, and the dark peril is past, it can find no joy in the pain or discomfort of any living thing. The text thus emerges: Deal Justly, Even With Thy Enemies; For it is Better to Suffer Evil than to Retaliate With Vengeance . Little Red Ridinghood —When the masters of an ancient day traced a wolf in the sky it is quite certain they had in mind those qualities which then and now this creature most commonly is known to express. A wolf is a cunning beast, using its mind, as the mental-decanate of the partnership sign would indicate. It is aggressive and cruel, runs in packs when that is an advantage, and hesitates not to kill and devour such a partner when it becomes so weakened or crippled as to be unable to defend itself. Thus does a wolf stand as the universal symbol of ruthlessness. Picturing that section of the celestial circle where the Sun may be found each year from October 13 to October 23, the Wolf, Lupus, is directly across the zodiac in antagonism to the Ram. Sheep thus constitute its natural prey, and to stalk them the predacious beast resorts to many a cunning device. At the time of year so designated the days are shorter than the hours of darkness, and wolves chiefly do their depredations under cover of the night. Although they are the terror of the shepherds, seldom are they to be seen in light of day, or do their killing in the open. Instead, they resort to subterfuge, which makes the passage of St. Matthew clear: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” The best commentary which has come down to us, perhaps, as to the full significance of this Wolf of heaven, and what its teachings are, is to be found in the wide-spread and symbolical story of Little Red Ridinghood. From your nursery days you will remember, I am sure, that the grandmother of this nice little girl was ill. As a dutiful granddaughter should, Little Red Ridinghood went to pay the old lady a visit, taking with her some cookies which she felt her ill relative would enjoy. Little Red Ridinghood, quite unmistakably, as the hero of the tale, must represent the human soul. The grandmother who was ill, and whose house was by the road at the other side of the wood, represents those people in the world who suffer afflictions of various sorts, and who are too weak and helpless to be able to defend themselves. They thus are symbolized by a helpless woman because the Moon is the ruler of

women and of the Domestic Urges, those impulses which incline not merely to the care of home and children, but also to the care of the helpless old, and to ministering to such others as misfortune makes it impossible for them to care for themselves. The road along which Red Ridinghood went, with her basket of cookies on her arm, ran through the forest of human contacts which flanks the path of every life. There were flowers, and butterflies. and beautiful birds to give interest and pleasure to her self-appointed task, and so full of joy was she with it all, that she sang a merry little melody as she danced along toward her work of mercy. Then all at once, out from behind the bole of a giant tree where he had been hiding, stepped a wolf. Red Ridinghood was badly frightened, but she knew there was no use to run, as the wolf could easily overtake her. So she said, “Good morning Mister Wolf, what a fine day it is !” And the Wolf, although very hungry, thought to himself: “Before I eat her, I will find out where she is going and what she intends to do, as this may lead me to something else I want.” So the Wolf said, “Good morning, and where are you going so happily, and what do you carry in that fine basket on your arm ?” He spoke so pleasantly, as people are wont to do when they seek to gain the confidence of others, later to despoil them, that Red Ridinghood was quite disarmed, and thought she had misjudged him in her first impression that he was intent on evil. So she told the Wolf all about her grandmother, where she lived, and that there were cookies in the basket, which she was taking in the hope to give the dear old lady a better appetite. The Wolf then thought to himself, as predatory people do, that it were better not to act too hastily, but to lay a cunning plan by which he might gain for himself every possible advantage, even though it meant more loss and misery to others. The old lady, according to Red Ridinghood’s account, was ill in bed and quite helpless. It would be an easy matter to make a meal from her, in the manner customary to his pack to kill and devour such members as became too weak to defend themselves. After that, he could wait for the little girl, get the cookies, and devour her too. In this manner, he would be able to gorge himself with food and more completely satisfy his lust for blood. He therefore smiled at Red Ridinghood, bade her good day pleasantly, and started down the road in the opposite direction from which she was going, so that she should have no suspicion he had any thought of her harm. But as soon as he was out of her sight, he made a wide, swift detour through the forest back to the road ahead of her, and ran swiftly to the house, where he made the expected meal from the ill old lady.

It was not literally a case of a wolf in sheep’s clothing, but figuratively it became so; for no sooner did he finish with grandmother and lick his bloody chops, than he donned her garments and climbed into bed to doze, all prepared to look as much like the late departed as possible. When Little Red Ridinghood came to her grandmother’s house, she knocked lightly on the door. This awakened the Wolf from his after dinner nap, and as soon as he had adjusted the white cap as nicely as possible on his head, he called, “Come in.” Said Little Red Ridinghood, as she entered the room, “My! Grandma, what a deep voice you have.” Replied the Wolf from the bed, “All the better to call you in.” Walking toward the bed, to deliver the basket of cookies, the little girl noticed how unusual her grandmother appeared, and said, “But, Grandma, what bright eyes you have.” Said the Wolf from where he lay, “All the better to see you with.” Then the child noticed the ears, where they stuck out from under the white nightcap, “And, Grandma, what big ears you have!” Answered the Wolf, growing quite excited by now, “All the better to hear you with.” In his excitement he had opened his mouth quite wide, displaying its red cruelty, and Red Ridinghood, by now thoroughly alarmed, exclaimed, “Grandma, Grandma, what great teeth you have !” “All the better to eat you with,” shouted the Wolf, as he threw off his disguise and leaped from the bed. In another bound he would have had the terror-stricken little girl by the throat; but some passing woodsmen had overheard the hoarse voice of the Wolf, and had stopped to listen further, and now dashed into the house, axes in hand. Even as he made the leap for the child’s white throat an axe cut the Wolf down, and shortly nothing was left of him but the pieces. Predatory interests, cruel and ruthless, still speak to the public through the press, pulpit and radio, in a voice they endeavor to disguise as that of general welfare, but which in reality has for its purpose the influencing of all who will listen to come closer that they may more easily be despoiled. Their eyes are bright with avarice and greed, quick to note the slightest opportunity by which others can be placed at a disadvantage. They listen with big wolfish ears to the trend of popular interest, that they may utilize it for the benefit of their own self-seeking and human-destroying schemes.

Their rapacious mouths are armed with teeth of war, pillage and destruction. Blood lust is upon them, and the suffering of sweat-shop, of child labor, and of armed strife brings forth no thought of sympathy. But after a time the woodsman’s axe always cuts them down. Those who live through deceit and cunning, who exploit their fellowman, are inexorably doomed to final expiation. The Wolf as pictured in the sky no longer takes his toll of blood. No longer is he able to hide his wickedness behind the cloak of lawful practice and social respectability. He has met, not the woodsman’s axe, but the spear thrust of Centaurus. His tail and ears are drooped, his legs are crumpled under him, tongue protrudes, and the blood of death drips from his mouth. He has reached the certain fate of those who prey on others. Little Red Ridinghood escaped destruction; for she was on an errand of mercy. She was building thoughts of peace and joy, of good will, and of compassion for others, into her finer self. The human soul thus fortified may be despoiled of earthly things, but nothing can destroy its spiritual life, or filch its spiritual treasures. It should not be thought that those who are born when the Sun is in the Lupus decanate are more given to cunning exploitation of others in the interests of themselves. But it does seem that those then born, when they do turn their energies to such despoiling, more quickly are called upon to pay a dreadful penalty. It is the observation of this that gives the decanate its Key-word, Expiation. But aside from astrological considerations, anyone who cultivates within himself the ruthless cunning and heartless cruelty of the Wolf, can not but attract disaster to himself in time. The thought-cells of his finer body, given practice in cruelty and despoliation, sooner or later receive such stimulation as is necessary to cause them to work quite as energetically from the four dimensional realm, to attract similar misfortunes into the life of the one who gave them birth. Where the thoughts and desires find no sympathy and no consideration for the well being of others, even though the intelligence and body are human the soul is that of the Wolf. All should understand this text: It is Impossible for a Man to Injure Another Without Himself Being Injured, or for a Man to Benefit Another Without Himself Being Truly Benefited.

The Scorpion and the Eagle

Chapter 9 The Scorpion and the Eagle When the Scorpion Grows Wings —There is a creature of the desert which lives in the arid dust, hiding from the light of day under sticks and stones, preying upon other living things. It has claws with which to grasp, a cruel mouth with which to bite, and in addition, a deadly weapon where least to be expected, a venomous sting at the end of its tail. This creature is the treacherous Scorpion. No other animal, perhaps, exhibits such intensity in its love making, and none is more jealous and cruel once its desires are satisfied. The male and female Scorpion, preceding the nuptial union, clasp hands in ecstasy, and each in rapt admiration of the other stands immobile for as much as a night and day. The enthrallment of the other’s touch seems, for the time being, to lift them to such heights of bliss that they are oblivious of the world and passing time. They are entranced by the wonder of it all. Desire so permeates their bodies as to render them motionless. Yet when finally the spell is broken, and fertilization has taken place, a monstrous change in attitude occurs. In members of this and allied tribes, such as the spiders, the female is the larger. And it is as if, satiated by the long embrace, she were consumed with jealousy of a future rival, driven to frenzy by the thought her mate might desert her for another. This, at any cost, and at any cruelty, she is determined to prevent. She, therefore grasps her erstwhile lover, and despite his frenzied struggles, his mute entreaties, and his attempts to recall to her the beauties of their recent honeymoon, she tears him limb from limb and devours him completely. Those, therefore, in the ancient past, who wished to portray in the sky the intensity, the power, the cruelty and the vileness of the destructive side of sex, could have selected no more fitting universal symbol than the Scorpion. The oldest seals and boundary stones of Mesopotamia bear the picture of this constellation; and it is one of the symbols to be seen on the Arkansas Astrological Stone, reproduction of which is to be found in lesson No. 71.

All energy, wherever manifest, is the result of the interaction of positive and negative potencies, and broadly speaking can thus be considered as an expression of sex. That is, mental action and spiritual aspiration, as well as physical movement, are dependent upon desire; upon the utilization of energies on a higher vibratory level which if permitted to express on the Scorpion plane would manifest as cruelty and lust. Religion also is the sublimation of the love impulse, and all art and appreciation of beauty are its manifestations in a realm above that of the brute. Because creative ability can express on an infinite variety of levels, it would not be feasible to represent each separate plane of its manifestation. Yet it would not convey the correct information if its expression were portrayed merely on the cruel, lustful and destructive level so well represented by the dastardly Scorpion. Religion being a sublimation of the impulse which on a lower stratum leads the individual to seek a mate, the only Eagle among the constellations portrays the second-decanate of the religious sign, Sagittarius. Yet tradition maintains that the Eagle is also the symbol for the higher side of Scorpio; and in symbolizing the four quadrants of heaven, instead of the Scorpion being used to represent the Scorpio quadrant, the Eagle invariably has been employed. That is, the four fixed signs of the zodiac, as representing the whole celestial circle, are always pictured as a Man, a Bull, a Lion and an Eagle; the Scorpion never being shown. The Eagle is the bird which it was believed flew higher than any other creature. At least, in its upward soaring it ascends until completely out of sight. Moving thus upward into heaven, it came, quite naturally, to be considered the universal symbol of the highest spirituality. Thus in the Scorpion the ancients sought to convey the idea of the lowest and most vile; while in the Eagle they saw the symbol of those most exalted spiritual heights to which it was possible for man to attain. This creative energy, manifesting on innumerable planes and permeating both the highest and the lowest in the universe, was expressed by the Mound Builders who left the Arkansas Astrological Stone as the zigzag bolt of lightning. They Pictured it as coming from out the Scorpion constellation in the sky, descending to vivify the productive powers of man. The Hopi Indians of our Southwest, however, living in a region where lightning is a constant source of danger, where trees and dwellings are frequently struck during the numerous summer thunder-storms, where life is forfeited to this menace from the sky, regarded the lightning not so much as the symbol of the sexual power, as the manifestation of its destructive use. Instead of picturing the Scorpion, they pictured the lightning. And to indicate the constructive trend of the sexual force they used, as Old World peoples did, the Eagle. Strangely enough, their ceremonies in which the destructive lightning is used to indicate the lower Scorpio attribute, and the Thunderbird, which is an Eagle, is used to portray the higher side, coincide most perfectly with our knowledge of the co-ruler of Scorpio, knowledge which we have gained only since the discovery of the Planet Pluto, early in 1930.

This most remote member of our planetary family not only has an affinity for the Scorpio sign, but in a violently marked manner it expresses, in its observed influence upon human life, both extreme characteristics of the sign. It may partake of the highest or the lowest, belong to the light or the shadow, produce glorious life or ignoble death. In such Hopi ceremonies, therefore, as have for their object the over-coming of evil and the prevention of destruction, the Thunderbird commonly plays the leading part. It is he who at the winter solstice, for instance, after a struggle, dispels the darkness, brings back the Sun, and gives to earth the light. These ceremonies, in which the Thunderbird takes part, are held in a kiva, or chamber beneath the ground; for Pluto, the planet of Scorpio, rules the underworld. This underworld, however, is not merely the ignoble region of the desert Scorpion, but also the high empyrean of blue in which the upward soaring Eagle is lost to sight. That is, it is the invisible world, the realm of the after life, divided into a realm of light and a realm of darkness, into heaven and hell, into the abode of the good and the dwelling place of the wicked. The kiva, therefore, into which the Indians go to hold communion with the dead, to get in touch with their ancestors and to perform their more sacred rites, is built underground to symbolize that region where the spirits of the departed dwell. That is, such constitutes an appropriate surrounding for the Thunderbird to express his peculiar powers; for in all lands Scorpio is recognized not merely as the sign of sex, but also as the abode of Death. In Central Asia the constellation still is known as the Grave Digger of Caravans; and Greek mythology tells us that invincible as Orion seemed, he was finally vanquished by a Scorpion. Juno presided over marriage and was the patron of women distinguished for their virtue. It was she who sent the Scorpion to bring the downfall of Orion, who had incurred her displeasure. True to its nature, it lay concealed in the ground, and stung him in the foot as he passed. As the foot represents understanding, and as nothing defeats understanding more quickly than passion, the significance of this story is obvious; that he was vanquished through unwise devotion to sex. Orion sets in the west, goes down to defeat, just as Scorpio rises triumphant in the east. And it will be remembered that Phaeton also met grief through his encounter with the Scorpion, which sank its sting into the flank of one of his steeds as he strove to guide them through the heavens. From the commencement of this sign, to the first of Aries, where the Sun is released from the signs of winter is a distance of five months. This circumstance, together with the knowledge that on its inversive side Scorpio rules those forces and entities which most torment mankind, makes Revelation 9:3-5, understandable:

“And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.” Because, as psychologists have discovered, the sex impulse is the seat of most of those insistent desires which when suppressed lead to a wide variety of nervous and mental complaints, and because the mating urge is so strong a force wherever life manifests, the Key-phrase given Scorpio, where the Sun may be found each year from October 23 to November 22, is, I Desire. Its energy is either creative or destructive, light or darkness, and can express in any field. Creative writing calls it into use, all art is its expression, the orator can sway his audience little without it. Yet whether it takes the upward trend, carrying its user on the back of the Eagle into rarer atmospheres, or sinks him in the mire of grossness and dissipation, depends upon his Desires. These give the trend which the energy must take, and the energy carries him along wherever it goes. If Desire is in the direction of refinement, charged with aspiration to something better, his progress is assured. If it is toward the sensual it pulls him down. Desires become surcharged with emotion, and emotion tunes the nerves and etheric body in on invisible energies of a similar vibratory rate. This leads to the text: Through Sex Man Contacts the Inner Planes, Drawing into Himself According to His Mood, the Finest Energies that Vivify the Spaces or the Grossest Forces from the Fetid Border Spheres. The Man With Whom Jacob Wrestled — When the ancient wise ones traced the spiritual teachings regarding the sex-decanate of the sex-sign Scorpio in the sky, they selected a man, Ophiuchus, and represented him as engaged in a life-or-death struggle with Serpens, symbol of that energy generated through the union of polar opposites, which pictures the marriage-decanate of the marriage-sign Libra. Thus intimately united in the sky, an interlocking and inseparable pair, are pictured sex and marriage. Man’s likes and dislikes, and therefore his habitual actions, are conditioned by his experiences; but back of any experience in human form are certain irrepressible drives, such as the desire to live, the desire for significance, and the desire for reproduction. These fundamental drives are inherent in all life, providing the force which impels it to struggle and to attempt to move forward. They can not be obliterated in any living thing; for they are essential constituents of life itself. But their expression, in their attempt to seek satisfaction, is conditioned by experience.

As furnishing energy which can be used not merely to satisfy the urge of sex, but also to secure significance, which in human life becomes self-esteem, and to secure food and other advantages, the reproductive drive is of great importance in the life of every human being. So important is it that the ills resulting from its suppression have given rise to a whole literature. The Freudian doctrines of the unconscious mind and the practices of psychoanalysis revolve almost entirely around the struggle of man to adjust himself to the demands of sex. While not the only struggle man is called upon to make—for does not Orion engage his environment in mortal combat?—yet the proper conditioning of his sexual impulses is so important a matter to every living person, that the ancients felt the need of picturing it in association with the sex-decanate of the sex-sign, where the Sun may be found from October 23 to November 2. Ophiuchus wrestles with the generative snake. Not always are we fortunate enough to possess a story from the ancient times which reveals the triumph over difficulty, and another which as well imparts the cause and result of defeat. But relating to Ophiuchus we have both, one a story from the Bible, and another a legend from the Greeks. Genesis 32, relates that Jacob, after sending his wives and sons over a brook was left alone: “And there wrestled a man with him until the breaking of day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint as he wrestled with him.” Ophiuchus does not wrestle with a man, but with the serpent of generation; and in all the old star atlases he is pictured as somewhat crippled in the struggle, his thigh being out of joint. The thigh is ruled by Sagittarius, the sign of religion, one decanate of which is pictured by an eagle, indicating the sublimation of sex energy. Thus, as the story is told, we are led to infer that there was a maladjustment due to religious views. But to go on with the Bible story: “And he said, let me go for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said Jacob. And he said, thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. “And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. “And Jacob called the name of the place Penial: for I have seen God face to face, and my life is preserved. And as he passed over Penial the sun rose high upon him, and he halted upon his thigh. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew which shrank.”

The only man in the sky who wrestles is Ophiuchus, and he is likewise the only man among the stars whose thigh is shown to be out of joint. It is the creative energy with which he struggles. As the thigh is so specifically mentioned, and as Serpens is pictured crossing it, it would appear that religion, which is ruled by Sagittarius, and which corresponds to the thigh, has suffered a misadjustment in its relation to the problem of sex. In various oriental lands, and among the priests and devotees of certain occidental religions, those who turn to a religious life are required to take a vow of celibacy. Likewise, it seemed to Paul, that great leader in establishing Christian institutions, that married life and religion were in deadly opposition. He seems to have been a woman-hater who was successful in imposing his own private views as to the degrading effect of marriage upon a multitude of followers. As a consequence nunneries and monasteries flourished, and the priesthood were not permitted to form family ties. We do not need to agree with the views of the Freudian school of psychiatry, but merely to read the history of the mystical manias and mass obsessions which so persistently have pervaded nunneries and monasteries, to become convinced that enforced celibacy is a source of danger to the mind. And practically all schools of psychology of the present day agree that some maladjustment in the sex life is back of the majority of cases of neurosis, and back of much psychosis. The urge for reproduction is one of the most insistent drives of every form of life. Nature has taken every pain to make this urge so strong as to be irresistible. That is, she has provided in each organism for the generation of a specific kind of energy in a volume sufficiently great that it can not be prevented from expressing. This insures the perpetuation of the race. The effort, in the manner advocated by St. Paul, to keep it from expressing has never been successful. The energy is never merely stored up within the human body. It invariably finds an outlet. Suggestion is powerful, and under certain religions the suggestion is repeatedly given the child that sexual desire is iniquitous and that only those ignoble and depraved have such intense feelings. The child thus indoctrinated also must satisfy another fundamental drive which is equally strong. The desire for self-esteem. Yet if he admits, as he enters adolescence, that he has insistent sex desires, because of false training this implies to him that he is a degraded creature, that God disapproves of him, and that he probably will ultimately simmer in hell. These thoughts are so repugnant to him that he is unwilling to believe he has such iniquitous impulses. His constant suggestion to himself, and also frequently the suggestions of those in his environment, is that he could not possibly have such disgraceful urges. And the unconscious mind, accepting the suggestion of his spotless purity, builds up an evasive mechanism which will satisfy him that this is true. He is as unaware that he has sexual impulses as a hypnotized subject, told a stick is a cigar, is unaware that he is not smoking tobacco.

The unconscious mind, with all its resources, is powerless to obliterate any of the fundamental drives of life. The most it can do is to divert them from one channel into another. Yet the sex urge can express fully and with complete satisfaction, while maintaining physical and mental health, on a wide variety of levels and through diverse creative channels. The love-life, for instance, can be elevated to the plane of regeneration in which the physical no longer feels a need, that need being replaced by a fusion and interchange of finer forces. Or the sex urge can be diverted completely into the creation of literature, art, music, or social service work. It is only when the creative energy is not expressed through some creative channel that, under the implied suggestion that it has no existence, it expresses itself under disguise as some of the numerous symptoms of neurosis, psychosis, or erratic behavior, with which psychoanalytic literature has made the public familiar. Jacob seemed to have the difficulty that many people have in adjusting his reproductive desires to the demands of his religion. He wrestled with the problem, as Ophiuchus is yet observed to be doing until he solved it. This caused him some affliction, and he never succeeded in adjusting it to his early religious convictions, as implied by the shrunken sinew in the hollow of his thigh. Yet that he finally did make a satisfactory adjustment, even from the standpoint of his later religious convictions, is to be inferred from the statement that the Sun, which is a symbol of virility and vitality, halted upon the part of his body having religious significance, that is, upon his thigh. And as always is the case, when he had made the proper adjustment, so that he was able to divert his creative energies into channels of accomplishment which were socially acceptable and beneficial, this adjustment blessed him. He then had at his disposal to use for a worthy purpose a volume of energy not possessed by less fortunate men. Laocoon, in the Greek story, was not so fortunate in making the adjustment. It was at the siege of Troy, and the enterprise required that a wooden horse—symbol of religion, just as was Jacob’s thigh —should be moved into the beleaguered city. Laocoon, who was a priest of Apollo (Sun) opposed the admission of this horse. As a punishment for this attitude two enormous serpents were sent to attack him while he with his two sons was offering a sacrifice to Neptune. Coiling around the men, the serpents crushed all three to death. Of the two roads, one of which is demanded by Neptune, octave of Venus, the planet of love, instead of sublimation, Laocoon chose suppression. He was unable to adjust his creative desires to his religious views, as symbolized by the wooden horse. instead, therefore, of being blessed, as was Jacob who defeated the serpent and sublimated his desires to a higher plane of expression, he was crushed and strangled by them in an attempt at their annihilation.

Resourcefulness, which is the Key-word of the decanate, follows the ability to divert the sex-energy into proper channels. As a constructive and acceptable outlet for the energy must be found, we have this text: Continual Kindness Between the Sexes Generates a Power by Which the Heights may be Scaled. The Altar of Cain and Abel —The Altar upon which sacrifice is made by priest and devotee is repeatedly mentioned in the symbolical stories current in various lands. In religious observances of the past it has ever held a position of importance, particularly in those religions in which the propitiation of astral entities forms an essential part of the ceremonies. The departed friends and ancestors come under the astrological rule of the eighth house, pictured by Scorpio; but elementals and various other astral entities, particularly those which attempt to deceive or enslave their votaries, come under the rule of the twelfth house, pictured by Pisces. To have significance where both the house of death and the house of astral entities are concerned, in selecting the appropriate place for Ara, the Altar in the sky, the ancients allotted it, therefore, to the Pisces-decanate of Scorpio. To reveal its true significance, it could picture a decanate of no other sign than Scorpio; for sacrifices are made either to the light or to the darkness, to true religion as represented by Sagittarius, or to blind and erroneous belief as indicated by Pisces, the other sign which Jupiter, the religious planet, rules. Or to state it more precisely, sacrifices are made to the beast in man, pictured by the vile and treacherous Scorpion, or to the angel in man, pictured by the high-soaring Eagle. Pluto, the co-ruler of Scorpio, has dominion over the invisible world, over both the spiritual heavens and the astral hells. One side of its influence enables the individual to contact the highest realm of all, and the other brings the individual into touch with the most degraded and terrifying wickedness. Scorpio, according to tradition, is the Great Deceiver. Consequently, when opportunity offers for the inversive influence of Pluto to get in its work, true religion and spiritual aspirations are given such a twist as to lead the devotee into folly and wickedness under the belief he is practicing that which is good in the sight of God. It was customary, for instance, among the ancient peoples of Mexico, at prescribed times astrologically ascertained, to bring to the priests for sacrifice upon the Altar, fruits and flowers. Flowers, of course, are the reproductive parts of plants, and thus ruled by Scorpio; and the fruits are the issue, containing the seeds which permit of a new generation. This ceremony, from which is derived the custom of hanging May Baskets, signified the knowledge that the purpose of incarnation on earth is to develop the seeds of spirituality, that the experiences of earth can be used to unfold the beauties of the soul, even as blooms the flower; and that the desires of the devotee to devote all his resources, as symbolized by his offering, to the development of those

qualities which make him a better citizen of the universe, lead to the highest happiness. Whatever the sacrifice on the Altar might be, if it were burnt, the smoke ascending, and the aromas permeating the air, symbolically conveyed the idea that the motives and desires were carried into the invisible world, attracting intelligences of a quality corresponding to the nature of the sacrifice, who, it was believed, would assist the individual in attaining that for which the sacrifice was offered. For instance, as related in Numbers 22 and 23, Balak desired to employ Balaam to bring a curse upon the Israelites, and sent word to him: “For I will promote thee unto very great honor, and I will do whatever thou sayest unto me: come therefore, I pray thee, curse me this people.” When finally Balaam was persuaded to come to Balak, he was taken to a high place where he could see all the people, that he might bring a curse upon them: “And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.” Here we have an effort typical of the inversive side of Pluto, showing that the employment of a magician to bring a curse upon those it was desired to destroy was not uncommon in Bible times. But in this instance the effort failed, Balaam at the last instant refusing to pronounce the curse, and saying: “Surely there is no enchantment against Jacob, neither is there any divination against Israel.” In ancient Mexico, as the above incident from the Bible indicates was the case among the Semites, there were those who worked under the inversive side of Pluto, who attracted to themselves not the eighth house influence so much as the twelfth house denizens, and used them, and were used by them, to do injustice and to work evil. Gradually, and subtly, as such underhanded forces always work, these Priests of the Shadow gained dominion over the religious observances of the land. After a battle, with the blood lust still upon them, it seemed to the populace quite the fitting thing that prisoners of war should be offered as a sacrifice upon the Altar, instead of the customary fruits and flowers. Especially so, as the priests told them that thus would the strength of the victims be inherited so it could be used against future enemies. Once the custom was established of making human sacrifices, it was easily extended to imply a demand by the gods for more and more victims. If prisoners of war were not forthcoming, individuals from the populace must be selected, otherwise the anger of the gods would be visited upon the nation. And in time of national crisis, still more victims must be had, in order to avert the threatened peril. Mass murder, such as that practiced by modern racketeers with machine guns, is typical of the lower influence of Pluto, co-ruler of the sign of Death. The more cruel and bloodthirsty a killing is, the better it corresponds to this ruthless side of Scorpio. The Aztec Priests of Darkness, therefore, when they gained supremacy, devised a particularly horrifying method of human sacrifice. The victim was spread-eagled,

face up, on the Altar, each hand and leg held by a priest. Another priest, after appropriate magical invocation to the gods (bloodthirsty elementals of the twelfth house), with a single slash of a stone knife ripped open the victim’s breast, and with the other hand tore the living, palpitating heart from the shrieking man or woman; then held the bloody trophy aloft as an offering to invisible beings and for the assembled populace to see. If the victim died before his heart was jerked from his agonized body the sacrifice was considered ineffectual. To go still deeper into the teachings of the Altar in the sky, let us consider the story of the first two children born on earth. Genesis 4, relates that Cain was a tiller of the ground; by which is probably meant that his interests were material. Abel, on the other hand, was a keeper of sheep. Instead of being earth-earthy in his inclinations, it is implied that, like Aries, the fiery exaltation of the Sun, his zeal and enthusiasm were for immaterial things. Cain, with his purely physical outlook on life, offered as his sacrifice to the Lord, the fruits of the ground. That is, he seemed to think, like certain men at the present day, that he could buy spirituality. Instead of turning the creative energies within himself into channels which would develop refinement of feeling, and energize action which was above the plane of brute, he merely worked hard to acquire material possessions, and turned a portion of these over as a religious tithing. Sheep are symbols of creative energy. This energy is of animal origin. When Abel, therefore, brought in the firstlings of his flock and the fat thereof, and offered them as a sacrifice, the implication is that he sacrificed the animal part of himself, and turned his creative energies into channels which would not express the gross, but would develop refinement and conduce to those actions which prove spirituality. In other words, Cain was quite willing to sacrifice his material possessions; but he made no effort to change the brute within himself into something more acceptable. That this is the correct Figure 9-1 interpretation subsequent events seem to prove; for jealousy is one Third Decanate of Scorpio of those destructive emotions which are fed by the energy of unregenerate Scorpio. When he was reproved for his manner of living, instead of taking it in good part, he became angry that his brother should have had better fortune than himself. The Altar pictures a decanate in the sign of Death. Yet even though Abel was slain, he had contacted the Eagle side of Pluto. Cain, however, in his anger, contacted the Scorpion side, and his energies, flowing into destructive channels, wrought the death of Abel. Truly, the energies of Scorpio go aloft like the Eagle, or sink into the earth. To the extent they are present they must express. The entire teaching which the ancients sought to convey by Ara, where the Sun may be found each year from November 2 to November 12, is condensed in Cain’s reply

when the Lord asked him where was his brother, Abel: “And he said, I know not: Am I my brother’s keeper?” Responsibility is the Key-word for the Ara–decanate, and the Cains of earth always disclaim responsibility for that which befalls their fellowman. Although they occupy human forms they still function on the brute plane where fang and claw, and a total disregard for the welfare of others are dominant factors. But every Brother of the Light must forever renounce such an attitude, which attracts the twelfth house astral entities. Those who would attract help and guidance from the truly spiritual must assume Responsibility for contributing all within their power to the welfare of others. Like Abraham, as related in Genesis 22, instead of killing after the manner of the Aztec Priests, when his own son was tied a victim on the wood of the altar, he must sacrifice the animal within himself, the creative Ram, turning its energies to the service of God. In no other way can spirituality be attained. Hence the text follows: By Sacrificing His Animal Thoughts, Desires and Pleasures Upon the Altar of Aspiration to Higher Things Man Comes into Possession of Intellectual and Spiritual Pleasures that Yield a far Keener Delight. The Adept’s Laurel Crown —It was the custom of the ancient Greeks to crown the victors in the Pythian games with a wreath of laurel It was also used by them as a mark of distinction for certain high offices; and later came to be employed to denote academic honors, from which the European custom arose of calling the poet or artist who won the highest place, the laureate, such as the poet laureate; that is, the poet who by his excellence had merited the crown of laurel. It is such a crown, Corona Australis, which pictures the attainment-decanate of Scorpio. Scorpio is ruler not merely of the energy of sex, but also of death; and the placing of the universal symbol of highest attainment where it represents the Cancer-decanate of Scorpio implies that the victor thus designated is the master of the energies of his creative functions, and that the scope of his powers is not confined to the material world, but extends into the realm where reside those commonly denoted dead. He has, while still in the flesh, attained immortality, and is able to work both on the external plane and in the realms of disembodied life. The Sun is in the decanate of the Southern Crown from November 12 to November 22, and the adjoining sign into which it moves when it leaves this decanate is Sagittarius, the religious sign, the sign of benevolent Jupiter. To pass through the section of the zodiac pictured by the Crown takes the Sun ten days, and while so doing it is still in the sign of Death, Scorpio, and thus subject to the influence, not

merely of the spiritual side of Pluto, the co-ruler of the sign, but also to the dark afflictions of its inversive side. The victory over these Brethren of the Shadow, the period of the Sun’s passage through this decanate, the significance of it as belonging to the sign of Death, and the nature of the Crown which is gained as a reward for the victory, all are mentioned in Revelation 2:10: “Fear none of these things which thou shalt suffer; behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.” It is also mentioned in I Peter in a manner which makes its significance obvious: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither be lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” These two Bible commentaries on the nature of the work by which the Southern Crown can be gained make it quite clear that force and compulsion, which are typical of the inversive side of Pluto, are to be avoided. Neither is fear to be countenanced, even when danger threatens. The individual, by his thoughts, feelings and actions must serve as an example of correct living, that other men may observe and do likewise. The energies must be devoted to helping others to the utmost extent, to feeding the flock as Peter states it; but not because of expected recompense—filthy lucre—but of a ready mind, that is, because there is a deep and abiding desire to benefit to the utmost all with whom there is contact. Those, therefore, who undertake the winning of this Southern Crown, token of the highest attainment which is possible to life on earth, must adopt as the pattern of their lives the effort to contribute their utmost to universal welfare. They must realize that they are workmen in the cosmic organization, with a responsibility to universal society; that the universe does not run itself, but depends upon the wisdom and initiative of its various intelligent cells; and that they each have a definite function to perform in furthering the fulfillment of the Divine Plan. Any aspirant to the universal Laurel Crown must make this conception of his responsibility to all other life-forms so completely a part of his character that every decision he is called upon to make will habitually be weighed, and every thought, emotion and action decided, by considering which contributes most to cosmic welfare. When, after due thought and analysis, he has decided that a particular line of endeavor, or a specific attitude toward events, or some accomplishment, is in the direction of the universal good, he must then not merely have the skill, but also the energy, courage, and fixity of purpose to carry his decision into action, and to make its end a reality. That is, if he is to make any real attainment, he must possess will power.

It is here that the energy denoted by Scorpio plays an important part, particularly when the individual reaches that state in his progress where he is able to work not merely on the physical plane, but on the inner plane as well. The habit of not making a decision until it is ascertained if the object sought is within the scope of the abilities and if it is worth the effort, and then, once having made a decision never permitting anything to prevent it being carried out, develops that fixity of purpose which is essential to the exercise of a powerful will. But a powerful will, in addition to fixity of purpose, must have available an abundant energy which can be brought to bear in the carrying out of any decided upon course of action. If, therefore, the individual has advanced far enough along the path toward adeptship that he is able not to suppress, but actually to sublimate and transmute the energies of Scorpio, so that they may be directed into channels which are decided upon, this gives him a reserve energy supply which it is possible to use on any plane for any purpose. Needless to say, the use of such surplus energy to the disadvantage of others immediately attracts the Legions of Darkness, ruled by the inversive side of Scorpio, and ultimately brings the enslavement and downfall of the one so using it. But its use as an energy to support the will in undertakings which have for object the advancement of the race, enables work to be accomplished that would be impossible without it, and tend toward true spirituality. Yet with or without this additional energy supply, which is available to the adept who has attained the Laurel Crown, the benefit any individual can be to cosmic society is limited by his knowledge, and his abilities at the time. Those, therefore, who strive for the Crown of Adeptship, seek also to increase their knowledge; for unless they understand the purpose of the Divine Plan they are in no position to aid in its realization; and unless they know how to help people, their efforts in that direction are fruitless. They also strive at all times to develop their abilities- for to the extent abilities are present can that which is known to be desirable accomplishment be realized. The world of material science offers a certain type of information which can not be neglected. A knowledge of physical laws is a great advantage to anyone who undertakes important work. But such knowledge quite neglects the action of those invisible forces and the existence of invisible realms which have an even more important bearing upon human life and destiny, both here and hereafter. The one who seeks the Crown of Life, therefore, undertakes to make himself as completely familiar as possible with all the occult forces of nature. In addition to the type of information which the common educated person is expected to possess, he makes himself thoroughly familiar with the occult sciences.

He finds in astrology a method of gauging and determining the trend of invisible forces as they exist at any given time; and this gives him the best possible information as to when and how to direct his energies to attain the best results. The manner in which thoughts unite to form the thought-cells of which his astral body is formed gives him the key to character building, and enables him to convert energies received from the planets into channels that attract to him the desired conditions. The invisible vibrations of selected environments also, when understood, can be utilized to make his life far more effective than otherwise it would be. But aside from the acquisition of knowledge of the operation of all these invisible energies which commonly are called occult, and the utilization of this knowledge for human betterment, the one seeking the supreme Crown of earthly life also develops certain capacities and abilities within himself which relate to the use of the psychic senses and the development of higher states of consciousness. If he is to adapt his life on earth to maximum usefulness, he must also be familiar with the conditions and requirements of that life in which he and others must function after the change called Death. He recognizes that earthly life in human form is but one link in an endless chain of existences; and that if it is to perform its highest function, it must fit the Individual for the succeeding phases of existence. To know what will be advantageous in that after life, and also to contact those of greater wisdom than himself who there dwell, it becomes advantageous to him to be able to explore it and to contact its conditions and intelligences. He does not attempt to do this through the unreliable channels of irresponsible mediumship, which tend to break down the will; but through developing the senses of the astral body so that he can see and hear and feel, and even travel, on the astral plane much the same as he does on the physical. In this manner, as he makes progress, he in time becomes as familiar with the conditions and people of the next plane of life as he is with the conditions and people of the physical world. Pluto, ruler of Scorpio, relates to both planes, and those who attain the Crown live consciously and function on both planes at will. Holding to the pattern of life which calls for maximum service for the common good, they acquire knowledge of occult laws, and develop their abilities to use occult forces, in a constant endeavor to increase the scope of usefulness. Their attitude and efforts lead to the text: Men Should be Esteemed Not Because of their Race, Color, Sex, or Ancestry, but for What they have Accomplished for the Common Good. The True Monarch is He Who Renders Greatest Service to His Fellow Man.

The Bow of Bright Promise

Chapter 10 The Bow of Bright Promise The Luck of the Horseshoe —In northern Arizona, over rough country to the east of Grand Canyon National Park, is a great arch of stone, carved by the forces of erosion, known to the world as Rainbow Bridge. To it for centuries past the Indians have made pilgrimage, holding it to be a symbol given to them by the Great Spirit, a religious token to which in reverence they pay homage. It is the bow of bright promise, wrought in imperishable rock, a crystallized replica of the many-hued bow to be seen after rain when once more the Sun is shining. The Archer, Sagittarius, where the Sun may be found from November 22 to December 22, also holds a bow, and aims its arrow straight at the treacherous Scorpion’s heart, ready to prevent further depredations, and guarding humanity against its inversive legions. This Bowman of the sky pictures the sign of Religion, the so-called sign of the Higher Mind, which has rule also over teaching, long journeys, publishing and all public expression of opinions. The Bow was known as a beneficent religious symbol early in the Bible days. Jupiter, the planet of religion, known in astrology as the greater benefic, having chief power to protect from danger, is the ruler of the sign Sagittarius. Therefore, when the earth had been ravaged by flood and all flesh destroyed, except that which had entered the ark with Noah, and a token was desired by which those whose religious devotion had saved them, that no more would such destruction take place on earth, the most appropriate symbol of divine protection that could have been selected would pertain to Sagittarius. The Bow is such a universal symbol: “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.”

The protection and good luck which Sagittarius, the hunting Horseman, is able to bring to those whom he favors is also indicated in the present-day custom of hanging a horseshoe over the door. A horseshoe in form is a Bow. But because it is used on the foot of a horse it takes on the significance of understanding as well as Jupiterian good fortune. That is, symbolically it denotes the sound judgment which the activities of the Higher Mind promote, in addition to the benevolent influence of the major benefic. This matter of the Higher Mind and the Lower Mind, because it so frequently is referred to in occult literature needs some explaining. As a matter of fact there are not two minds, but only one. Nor does this refer to objective consciousness and subjective consciousness, as do Castor and Pollux. Instead, it refers to the motives and aims of the mind, or soul. There is really no distinction between the term soul, mind and character. They are the same thing, and embrace all the experiences, including those derived from mental activities, which are retained and organized within the finer forms. The motives which prompt the thoughts and the actions which they direct, however, can be divided into two categories quite as much in opposition as are the signs Gemini and Sagittarius. The motive may be self-centered, having no concern as to how others will be affected. This need not impair the intelligence. And frequently work done solely from this motive in the end proves a boon to humanity. Thus an inventor may have no thought of whether his invention will conduce to human good, such as a labor-saving machine, or to human destruction, such as a more effective type of gun. His sole aim may be to produce something which will bring him a lot of money; and he may care not one whit how it affects the human race. Such an attitude betokens a dominance of the Lower Mind. But in spite of his indifference to the welfare of others, he may find it more easy and profitable to invent something which will benefit humanity. The healer may have no interest in getting the patient well. He may be interested merely in moneymaking. He is dominated by the Lower Mind. But if his great desire is to alleviate suffering and to benefit his patients; if he looks upon the financial rewards of his profession as affording him a livelihood through which he can be of greater benefit to others than he could be if he were without money, this indicates that the Higher Mind is dominant. Even a priest or preacher may be actuated in the choice of profession chiefly by the dictates of his Lower Mind. He may view the matter from the selfish standpoint, not of the occupation in which he can be of most service to his flock, but as the avenue through which. with his special talents, he can do the utmost for himself. Almost anything or any ability that can be used for the benefit of the world, can also be used for the benefit of its possessor at the expense of others. The findings of material science, for instance, give the knowledge and facilities for making the world a better place in which to live. But often they are not used for the benefit of the race, but as a means by which the few can oppress and exploit the many.

Research, study, and thought are ruled astrologically by the third house, and thus are related to Gemini, the sign of the Lower Mind. But when the results of research, study and thought are given to the world through publishing, preaching or teaching, this public expression is ruled by the ninth house, and is related to Sagittarius, the sign of the Higher Mind. The implication is that the wide dissemination of information is advantageous to the race. Yet while Sagittarius rules the Higher Mind, or Divine soul, it is only the human part of the sign that has this significance. Chiron, one of these half-man half-horse characters of Greek mythology was famous for his knowledge of music, medicine, and shooting; and taught mankind the use of plants and medicinal herbs. He was a great instructor, and taught such heroes as Jason, Medeus, Hercules, Aesculapius and Achilles. He also, as a fitting end to a completely noble career, took the place of Prometheus, and underwent the agony of having his liver devoured daily that the hero who had conferred the greatest possible boon on mankind might be free. Prometheus, who in the sky is Pictured as Andromeda of the middle-decanate of Pisces, in his zeal to serve mankind had stolen the divine fire from heaven. That is, he had enabled mankind to attain spiritual illumination. The great discernment when the Higher Mind is developed gives to this sign the Key-phase, I See. But the sporting, animal side, which nourishes the Animal Soul, shuts its eyes to everything that interferes with its desires. It is heedless and impulsive, as is illustrated by the Greek story of Eurytion, who was one of the Sagittarians. Being invited to the marriage of Pirithous, he became intoxicated with wine, and, although when sober, a jolly good fellow, such as Sagittarians usually are, under the influence of wine he attempted violence to the bride. The other Centaurs who had gone to the wedding party with him, and who also were drunk, thought that a good idea, and each grabbed a woman. In the resulting brawl a number of them were slain. Across the zodiac from north to south is a wall, or colure, which divides the signs in which the days continue to grow shorter, as they do from June 22 to December 22, from the signs in which the days continue to grow longer, as they do from December 22 to June 22. This wall, or chimney as it is sometimes called because it runs from Capricorn down to the sign of the house, Cancer, touches the horse sign Sagittarius on one side. It seems, as related in II Kings 9, that Jezebel, for the time being no longer practicing witchcraft, had come under the influence of the sporting side of Sagittarius. When Jehu entered the city she, “Painted her face, and tired her head, and looked out at a window.”

It is evident she was attempting to make a feminine conquest, but the religious convictions, the human side of Jehu was too strong; and as inevitably happens to those who exalt their own pleasures above the pain and suffering they cause others, these lower Sagittarian expressions, as symbolized by horses, destroyed her: “And he said, Throw her down. So they threw her down: and some of the blood was sprinkled on the wall, and on the horses: and he trode her under foot.” Science, which observes how nature acts, and classifies these observations in formulas which are called laws, is under Gemini. But when these sciences which have classified knowledge are used as a basis for a pattern of life, the resulting design is called a philosophy, or religion, and then comes under the dominion of Sagittarius. The Higher Mind then perceives, as the result of correlating the sciences and bringing to bear upon them the inner vision which it customarily uses, that the universe is not an insensate machine, but a living organism, the various entities comprising it constituting the cells, each cell and each group of cells, with its own particular function to perform. Furthermore, it perceives that the cosmic whole is moving in a definite direction, developing constantly a more complex structure, with a specific, although ever expanding accomplishment as its aim. There is Divine Plan.

Figure 10-1

The Higher Mind endeavors, in as great detail as possible, to grasp the significance of this Divine Plan. And then it strives to understand where, to the best possible advantage, it can fit into this Plan as a constructive factor. It assays its various abilities and possibilities to discover how these may be used to forward the movement of universal progression. And having determined the line of effort it should follow to be of greatest use, it sets to work to render that service.

Thus the expression of true religion is perfect or imperfect according to the abilities, and according to the correctness of the insight into what needs to be accomplished in the furtherance of the universal scheme. This conception is set forth in the text: True Religion is the Discernment of the Divine Plan and a Conscious Cooperation in its Fulfillment.

First Decanate of Sagittarius

The Harp on which the Angels Play —It was by no accident that the Crown which implies the Great White Throne and the Harp on which the angels play are so located in heaven that they picture adjoining decanates of the celestial circle. And if we consider Sagittarius as ruling not only far travel, but also the highways on which such travel is made, then the Sun, ruler of gold, in this sign gives rise to the thought of golden streets. Thus do we have a zodiacal origin of an after life and a Crown or throne relating to the last of Scorpio, to

streets paved with gold, and to angels playing eternally on harps before the throne, as indicated by the next decanate, by Lyra, picturing the Sagittarius-section of the sign of religion. The intimate relation existing between both religion and the underworld of Pluto, co-ruler of Scorpio, and between harmony and this invisible realm, is set forth in the Greek story of Orpheus and his lost bride Euridice. Pluto, ruler of the sign of sex, on its higher, or Eagle side, relates to perfect union, to regenerate marriage, and to the union of true soul mates. On its inversive, or Scorpion side, it relates to separation, to antagonism and to dissolution. The harmonies within ourselves are chiefly set in motion by our thoughts, and as the Harp pictures a section of the sign ruling the Higher Mind, and as thoughts are ruled by Mercury, Greek legend quite appropriately held that the famous Harp on which Orpheus could play so sweetly that rivers ceased to flow and savage beasts forgot their wildness, was given to him by Mercury. Orpheus, the master harpist of all time, married his ideal, his soul mate, Euridice, to whom he was tenderly devoted. Apparently, however, their adjustment was not so successful as that which the Biblical Jacob made; for the serpent with which Ophiuchus still wrestles bit Euridice. Instead of attaining the Crown, which pictures triumph over the sign of Death, she was bitten by the serpent, died, and passed to the realm of Pluto. Orpheus was disconsolate. He could not reconcile himself to the loss of his beloved mate. Therefore, to recover her, he made a visit to the infernal regions. Taking his Lyre along, he played so sweetly that the wheel of Ixion stopped, the stone of Sysyphus stood still, Tantalus forgot his burning thirst, and even the Furies relented. More important still, so enraptured did Pluto become with the music, and so moved by the depth of Orpheus’ sorrow, that finally he agreed to restore Euridice to him. This reunion of Orpheus and his lost Euridice is one of the most touching incidents of legendary lore. In the story, first of all we have set forth that the abuse of sex is destructive, even when those married are ideally suited each to the other. It led to the death of Euridice. Then there is set forth the power of harmonious thoughts engendered by love to find the object of its affection, even across the border line of death. The invisible realm of Pluto can be contacted and controlled through the harmonies engendered by pleasant emotional states and loving thoughts more successfully than in any other way. Ixion was tied to a wheel in hell, that continually whirled around, keeping him in perpetual torture. Sysyphus, in the infernal regions, was condemned to roll a stone to the summit of a hill; but the stone always rolled back, thus making his punishment eternal. Tantalus, in the underworld was in a pool of water which flowed from him whenever he attempted to take a drink, causing him perpetual thirst. But the music of Orpheus had so powerful an influence in the region where these condemned souls were undergoing punishment that their torture ceased.

Those who have attained the Laurel Crown of adeptship not only work upon the physical plane, but often also use their abilities to release from suffering those who have passed to the after life in a state of mind which keeps them in torture. The suicide, for instance, often, like Ixion, is tied to the wheel of the mental images which caused him thus to try to flee from reality By taking his own life he hoped to free himself from a distress which seemed too great for him to bear. But he merely transferred his suffering to another region. Round and round he goes with the images of the awful conditions from which vainly he hoped to escape. Pluto, as the story goes, in permitting the reunion of Orpheus with his long lost soul mate, imposed one condition, that the musician was not to look behind him until he was out of Pluto’s realm. Orpheus promised to obey this instruction. But as he was traveling upward and neared the region of the upper world, Euridice following at his heels, he forgot his promise, and looked back at his cherished bride, whereupon she vanished, never more to be seen. This looking back, of course, as in the story of Lot’s wife who turned to a pillar of salt, is the turning of the thoughts to a contemplation of the conditions and experiences of the past. This tunes the individual in on the old desires, sets in motion the vibrations of the past, and again attracts to him the external conditions from which he is fleeing. If we are to enjoy a condition of greater harmony and bliss, and if we are to prevent separations similar to those which have occurred in the past. we must avoid thinking the thoughts, and thus entering the vibratory conditions, that in the past have resulted in discord and separation. But Orpheus, in spite of the admonition of Pluto, could not refrain from again contemplating Euridice in the same manner he had considered her in bygone times; he looked back at her, and again she left him, this time gone forever. The result of this separation, of contacting the disintegrating or antagonistic side of Pluto, is dramatically set forth in the tragic ending of Orpheus. The female Scorpion, symbol of the inversive side of Pluto, when her lust is satisfied, tears her mate to pieces and devours him. Orpheus, after the loss of Euridice, separated himself from the rest of mankind. This offended the Thracian women, and during the celebration of the orgies of Bacchus, enraged at his coldness, they set upon him, tore his body to pieces and threw his head into the Hebrus. Having lost love, and with no desire left to cooperate, which desire Pluto rules, the disintegration of Orpheus was to be expected. Love is the one great integrating force. In Bible times, Saul was accustomed to be troubled by obsessions. Morbid thoughts would occupy his mind, and these would so tune him in on the discordant side of Pluto that astral entities would take possession. I Samuel, 16, relates: “But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. And Saul’s servants said unto him, Behold now, an evil spirit from God troubleth thee. Let our Lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when

the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.” Thus was the Crown, as represented by the King, and as indicating a decanate of the sign ruling those in Pluto’s realm, brought into association with the Devotion-decanate of Sagittarius, where the Sun each year may be found from November 22 to December 2, pictured by the Harp. “And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.” David, among the constellations, is pictured with his harp as one of the Twins, which rule the hands; but the Harp itself, as a separate constellation, quite appropriately depicts the most religious decanate of the whole zodiac. Of this harp a master wrote: “Harp divine, whose strings the angels tune and set in motion sweet waves of music that vibrate round the spheres, and bring to man the tidings of his once celestial state, that says in tones of heavenly sweetness to faint and struggling souls Look up and onward, thy spirit calls thee home. God Jehovah is, and thou must be.” But in the case of Saul his thoughts were so morose and savage that the inspiration, or vibratory level of intelligence, he often tuned in on was discordant. Instead of tuning in with prayer and devotion he tuned in with anger and revenge. And following the law which governs contacting the invisible realm, he thus came into rapport with entities of the same general vibratory level as his thoughts, and of the same desires. They were malignant, and finding the avenue thus open to them, they took possession of the king. The one way to cure a condition of this kind is to stimulate thoughts of an entirely different character. When the dominant thoughts are harmonies this immediately cuts off all approach of unseen entities whose essential nature is discord. When the thoughts are elevated, as sweet music has an influence to raise them, to noble aspiration, it tunes the consciousness in on a corresponding invisible plane, and automatically cuts off any association with evil spirits. When thus understood, the method which was applied by David to soothe the troubled spirit of Saul, and thus cure his obsession, is the most approved and successful method that can be applied to such cases today. It also explains much of the value to be derived from devotional exercises and prayer. Devotional exercises accompanied by appropriate music are a great help to tune the feelings and emotions in on the plane of intelligence corresponding to such high emotional states. If they perform their office properly, this raises the consciousness to a much higher plane than is its customary vibratory rate. It brings the consciousness into touch with invisible entities on the inner plane who are higher in spirituality and in wisdom than the devotee, and enlists their help.

Discouragement and feelings of self disapproval keep the mind tuned in on the lower states of Pluto’s realm. But faith and devotion tend to enable the individual to rise above all such sordid and discordant feelings, so that they, for the time being are no longer troublesome, no longer attract discordant intelligences from the invisible. Like the music of David’s Harp, faith and devotion soothe and lift the thoughts. For as the text states: On Every Plane Harmony is Life and Discord is Death. The Eagle Takes a Trip to Heaven —Of all creatures it was believed that the Eagle flew highest, and thus was the explorer of heaven. He was the bird of Jove, the bearer of his Thunder, the one who, when a cup bearer was needed for the king of the gods, was sent forth and brought back the youthful Ganymede. Quite appropriately, therefore, was he placed in the sky where he would picture the Exploration-decanate of Sagittarius, in which each year the Sun may be found from December 2 to December 12. When Jupiter, ruler of Sagittarius, lay concealed in the cave at Crete, to avoid the fury of his father, Saturn, Aquila brought him nectar that his hunger might be satisfied. And the Rig-Veda states that it was this Eagle which brought the Soma juice to India. The cup in which Aquila carried the spiritualizing juice to India, and which it was the duty of Ganymede to keep handy that Jove might quaff and assuage his thirst, relates to the first-decanate of the pleasure-loving sign Leo. It thus pictures the love-affair decanate of the love-affair sign; the region of the sky where desire burns with its hottest flame. Both wine and soma juice are intoxicating. They are stimulants, even as desire is stimulating and causes action to flow spontaneously and without hindrance toward those things in which most pleasure is found. The more intense the pleasure, the more readily does action take the direction of its fulfillment. The Eagle now pictures the middle-decanate of Sagittarius. But tradition also associates it with the sex-sign Scorpio. When sex takes wings and soars on the pinions of regeneration to the utmost heights, it moves from the house of Death, from Scorpio, over into the house of Religion. In fact, it is only under the influence of religion, of the desire to spiritualize sex, that this transmutation takes place. Yet the religious aspirations expressed by Sagittarius, in turn are due to the sublimation of the love impulse. The Thunderbird of our Southwest Indians expresses this not less than the classical bird of Jove. Love or desire is the motive power behind every action. It also stimulates every thought. Activity takes, therefore, the direction of the strongest desire; that desire so well symbolized by Crater, which is Jove’s cup of wine and the goblet which carried the oriental soma juice. The wine or soma is the stimulant; the desire which gives rise to action. Yet whether that action be powerful or weak depends not merely upon the stimulant, upon the desire, but also upon the amount of energy which is available. A weakened swimmer

may intensely desire to save his life; but unless there is sufficient energy available, he will be unable to make the shore. Desire alone is not sufficient for accomplishment; otherwise there would be more successful men and women. Desire can only direct such energy as is available into a definite channel of activity. Scorpio is the great energy reservoir. It contains an energy which must be expressed through some channel. Since life began on earth those who have yielded to the mating impulse have left offspring, and those who have resisted the impulse to mate have been sterile. That condition remains today. Nuns and celibate priests seal the death-warrant on the Perpetuation of their strain. Those who successfully resist reproduction leave no biological heritage; they die out. Thus do only those racial strains survive in which the impulse to mate overcomes any artificial prejudice to remain barren. Natural selection has thus, since life on earth began, been building up the power of the reproducing energy until it has gained such strength in every normal human being that it will not be denied expression. Yet nature has dictated no rigid channel through which alone this creative energy must flow. The extent to which it can be sublimated and made successfully to flow through more spiritual channels is an individual problem. All creative work, however, tends to afford it some expression; and many find it possible so fully to transmute into more spiritual endeavors that other expression is unnecessary to a completely satisfactory life adjustment. Such spiritualizing of the Scorpio energy, expressing it on the higher side of Pluto, is pictured by the Eagle. The cup of Desire is the stimulant, but the Thunderbird, which is associated with Jove’s lightning, affords the energy which is thus carried to the place where Religion dwells. Nectar, ruled by Venus, the planet of love, symbolized the spiritualized essence of love. Saturn, the cold and crystallizing influence of selfishness is, quite naturally, bitterly opposed to the generous, free-hearted and benevolent Jupiter. To the extent this self-seeking influence of Saturn is present are the unselfish impulses of Jupiter in danger. The best way to escape such danger is for the benevolent tendencies to keep away from those seeking only the interest of the material self. So doing, the Higher Mind and Religious Life are fed with the nectar of a spiritualizing love, carried to them by the energy of the Eagle. As portraying an ideal sex influence, the Eagle is uncommon among birds. With a few exceptions our feathered friends are either polygamous, like the barnyard fowls, or mate only for a single season. But the Eagle, used by the ancients to represent the most spiritual influence of sex, such as conforms to the true Religious Ideal, mates for life. It thus represents that higher side of Pluto in which not only are the energies sublimated to a higher plane of expression, but in which those who are ideally suited one to the other, true soul mates, are united.

In their hunting habits, so strong of wing are they that they go, like the soul in dreams, exploring in far distant places, but always returning to their home, to which they are singularly attached. And the house which Sagittarius rules, the ninth mansion of the birth-chart, has dominion over dreams, and over all forms of astral travel. It is the house of long journeys, not merely of the body, but also of the mind. When the mind explores the universe, even as Sagittarius is a dual sign, so also are the reports which it brings back into the region of objective consciousness of two distinct types. The one type reports the reality of the condition actually contacted. It holds itself strictly to an accurate account of what has been seen and heard, and what has happened. Yet life would sadly miss one of its most alluring phases if it had no power to create, no power to visualize something not yet a reality of substance, but which, under suitable circumstances might become so. In addition to reporting reality the artist, the composer, the writer, the inventor, and all who bring to life its highest joys, must have imagination. Without imagination the mental life is sterile. But through its use the individual is able mentally to picture the condition or action which finds fulfillment for some desire. The first step in the objective realization of some wish is the formulation of that which is to be sought. This image making power of the mind not only aids us to the concrete realization of our desires, but plays an important role in enabling us also to obtain some emotional satisfaction merely through associating with the mental images of the thing desired. People read fiction to enjoy vicariously the adventures of the hero and heroine, that is, to find satisfaction for impulses and desires which the practical requirements of objective life forbid. The thrills they long for, but dare not gain through action in the world of reality, they are able to indulge sufficiently to feel satisfied by going to the movies. Figure 10-2

According to the dictum of scenario land, if you would produce a picture of unusual success, you must enable the audience to experience, through the screen actors, that which is most lacking in their own lives and which at the same time they most desire.

Third Decanate of Sagittarius

These images of things desired and of the things to be avoided permit an easier emotional response when seen upon the stage or screen, or presented from the pages of a book. The author has performed the labor of creating visual images, and of skillfully arranging them in a sequence that will arouse the desired emotional response. But each individual possesses and exercises, in some degree, this ability to form fantasies within his own mind. This building of mental images through which the individual has experiences and feels emotions is carried over into the time of sleep. Such experiences are called dreams. All people have dreams.

In the waking state the mind travels from one series of experiences to another, constantly receiving new impressions or comparing those already received. And in the state of sleep it is no less active, moving from experience to experience, from sensation to sensation, without cessation. Because the impact of physical environment, and the necessity of perceiving it correctly if the organism is not to suffer injury, tends to a habit of mind in the waking state in which commonly it concerns itself more with reality than with images of its own creation, most people in their waking hours do only a small amount of day dreaming. Within limits, however, it is optional whether the mind is engaged with fantasies or with realities. In the sleeping state, because there is no such imperative necessity to keep the mind alert to realities, the common habit is chiefly to permit it to wander in fantasies. Nearly all people do, however, at times, direct their attention in sleep to actual happenings. Their dreams then give them warnings, or apprise them of conditions that later are recognized. The extent to which in sleep the mind becomes absorbed in images of its own creation is largely a matter of habit and training. That is, there is no necessity for the mind to engage in fantasy thinking during sleep, no more so than in the waking state. Either waking or in sleep both types of mental activities are open to it. More difficult than perceiving realities while asleep is the work of bringing them into the memory of every-day consciousness. Yet through training the individual can bring back the reports of his explorations on the inner plane. This leads to the text: In Sleep the Soul Wanders on the Wings of its Desires to the Region Most Attractive to it; Let that Region, therefore, Be the Highest. The Arrow that Slew the Cyclopes —Sagittarius is the constellation of the Higher Mind and of Religion. Lyra depicts the method by which this mind tunes in on higher planes of existence and responds to inspirational harmonics from such upper spheres; while Aquila represents the power of the soul to free itself from the limitations of physical environment and travel to inner worlds, there to search for information. We may expect the third decanate of the sign, therefore, where the Sun may be found from December 12 to December 22, to portray still another high mental activity; and this it does; for Sagitta relates to Illumination. This constellation is represented by an arrow, apparently let fly by the celestial Archer. Swifter than the horse of the Bowman, swifter even than the Great Dog represented, the middle-decanate of the Lower Mind, Gemini, the Arrow symbolizes the speed of thought, its unswerving aim, and its ability to strike the mark. As shafts of light penetrate the darkness, so do the higher powers of the soul pierce the clouds of illusion.

While the Sun is in this Arrow-decanate, the hours of darkness so increase that we have the shortest days of the year just at its end. Directly across the zodiac, where Gemini and Cancer join, is the decanate of the Giant Bear, typifying various other ancient giants such as the Cyclopes. These were the sons of Coelus and Terra, that is, of heaven and earth. They were three in number, Arges, Brontes and Steropes, and they occupied themselves in Vulcan’s workshop, where they forged the thunderbolts used by the king of the gods, who benevolently rules the Sagittarian sign. These thunderbolts, which thus they manufactured, represented, as yet they do to the Indians of our Southwest, the destructive use of the Scorpion’s power, instead of its constructive use, such as is denoted by the Eagle or Thunderbird. And the Cyclopes who forged them represent Reason, which is the Key-word of the decanate where the Sun climbs highest, the place in the zodiac pictured by the enormous Bear. These Cyclopes each had but a single eye, located in the middle of the forehead. They were several because Reason is employed in all the various material sciences. Yet in such work but one viewpoint is tolerated, the single eye which can perceive only the happenings and relations of the physical world. The Reason of material science is totally blind to the still more important factors and influences of the inner plane. It takes no account of them, and scoffs at their very existence. Instead, therefore, of constructing a plan of human life which takes into account the persistence of the soul after the dissolution of the physical body, and the responsibility of each soul for the welfare of other souls in an eternally progressive scheme of existence, it forges doctrines of soul annihilation, thunderbolts which destroy all hope of life on other planes than this. One after another, physical facts are cited to prove all religion is superstition, that there can be no world other than the one which can be seen with the Cyclops eye, that great eye of physical discernment which materialism maintains is the only source of valid information. Even as at the time of winter solstice, when the Sun has reached the end of the Sagitta-decanate, the nights are longest, so do the positive utterances of those who reason from the viewpoint of materialism cast a pall of darkest gloom over the struggling soul. For three days the Sun remains at this same darkest declination before starting back toward the north with its illuminating promise of life for another year; and of Cyclopes, therefore, there are three. But they were exterminated, according to Greek mythology, these three single-eyed giants, by Sagitta, the arrow sped from the bow of Apollo, god of the Sun. Not force, not physical movement or physical action, dissipates darkness; but it is exterminated by the presence of light. Such light, the beams of which pierce the blackness of physical night, is represented by the celestial Arrow. Wisdom alone, such as the speeding Arrow brings, however, is not all sufficient to the progress of the soul. Light it must have as a guide to action if that action is to lead to progression; but the action itself which permits the perpetual unfolding of its powers, requires another factor. As a companion to Wisdom, as its polar opposite, both of which in co-operation make evolution possible, there is Love. Love and

Wisdom are the avenues through which alone the advancement of the soul is made. Therefore, while Sagitta stresses the importance of Wisdom, in the traditions of this heavenly arrow Love has not been overlooked. Mythology holds, not only that it is the arrow of the Sun, but also the one shot from Dan Cupid’s bow. By this is implied that in true Illumination feeling, as well as knowledge, plays an important part; that it is more than an intellectual perception, that Love joins hands with Wisdom. In the Hopi Indian ceremony of calling back the Sun, a ceremony held at the winter solstice just when the Sun has reached the end of the Sagitta-decanate, arrows which are violently thrown into a mound of earth by the Thunderbird man play an important part. And when Elisha lay dying, and Joash asked help of him before he departed, that their enemies might be defeated, mention is made of the horseman, that is, of Sagittarius, of the three—before the light begins to triumph over darkness after the Sun has reached the solstice—and of the arrows. II Kings 13, relates: “And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father, the chariot of Istael and the horsemen thereof. And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows. And he said to the king of Israel, put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king’s hands.” “And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, the arrow of the Lord’s deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them. And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.” That from which men seek deliverance, as Joash sought deliverance from the Syrians, is the darkness of misconception. When the arrow of the soul pierces the illusions imposed by physical limitations, it then perceives the road it must follow to reach the desired spiritual attainment. But unaided Reason is quite inadequate to furnish this illumination. If sufficient light is to be had to see the way clearly an inner faculty of understanding must be brought into play. When Reason, the one-eyed Cyclops, intrudes its presence, it quite effectually prevents that which spiritual men of all ages have referred to as Illumination. This state of consciousness is an identification of the individual with the knowledge sought. Instead of thinking about it, he feels the truth within himself. Yet such inner feeling can not gain recognition so long as ordinary mental processes are active. They must be routed, laid to rest, or otherwise vanquished, before the inner contact with the desired information can be felt.

In the use of any of the senses, even those of physical sight and hearing, we tune in on some particular aspect of a thing. That is, our eyes tune in on the light reflected from a surface, or our ears tune in on certain molecular vibrations. In this manner we recognize certain phases of physical existence. But when Illumination takes place, we tune in on the thing quite completely, on its inner character and its qualities. Identifying ourselves for the time with it, we know it from the inside and the outside in all its essential vibrations, and this gives rise to a knowledge of certainty about it. The astral body has various senses, such as clairvoyance, clairaudience and psychometry, with which to perceive objects and occurrences from the four-dimensional plane. Yet the employment of these inner senses is not Illumination, it is merely the use of more effective organs of perception to get impressions about things. Such impressions, while more comprehensive than those gained through the use of the physical sense organs, only include certain aspects of the thing under consideration. When, however, the individual can completely tune himself in on the subject of his attention, he so identifies himself with it that there is no sense of separateness; he seems to be that thing and to know all there is to know about it, both inside and outside. This information, or knowledge, instead of coming through the inner sense organs, is felt as if it were a light flooding the utmost recesses of the soul; hence its name of Illumination. One should not conclude from this that those who experience true Illumination are never in error. Like all other information, to reach objective consciousness it must pass from the unconscious to the conscious mind. Therefore, whether the information comes through the physical senses, through Reason, through the astral senses, or through Illumination, it is always subject to the influence of any opinions or emotions that have a dominant power within the unconscious mind. These control the avenues through which the information must pass to reach objective consciousness. If the information, however correctly received and true, does not meet the approval of these dominant unconscious factors providing such are present—they act as censors. The information can not pass them and reach the conscious mind until it conforms to their standards. For this reason information received through any channel should be checked as to accuracy in as many ways as possible. Nevertheless, whether it is permitted to pass from the unconscious to the conscious without censorship or not, Illumination is the most satisfactory and comprehensive way of securing knowledge. To thus tune in on the desired information requires great concentration, hence the text: Concentration is the Arrow that Pierces the Illusions of Matter and Makes Possible High Accomplishment.

News From the Summerland

Chapter 11 News From the Summerland And Jacob Stole From Esau —The solstices are those points in the zodiacal circle where, for a short time, the Sun stands, or stops moving in declination, and soon turns back to move by declination in the opposite direction. That is, on June 22 the Sun has reached its highest northern declination and the days consequently are longest, and on December 22 the Sun has reached its lowest declination and the days are shortest. These days are much more easily ascertained than are the equinoxes, where the days and nights are equal; for on the longest day of the year the shadow cast by a stake at noon is shortest, while on the shortest day of the year the shadow cast by a stake at noon is longest. The difference in the angles cast by the shadow on the longest day and by the shadow cast on the shortest day is, of course, the angular distance the Sun moves from its farthest south declination to its farthest north declination; and this divided by two gives the inclination of the ecliptic, or Sun’s path, to the equator. By such shadows recorded at noon on the longest day and shortest day of the year the Chinese, in 1100 BC, ascertained the inclination of the equator to the ecliptic. Slightly more than two hundred years before the Christian era, Eratosthenes, who had been brought from Upper Egypt to act as custodian of the Alexandrian Library, recorded similar measurements from the top of the library building at Alexandria. There he found the angle of the shadow at the summer solstice to be 7 degrees, 12 minutes. Six months later, at the winter solstice, the shadow showed an angle of 54 degrees, 54 minutes, 39 seconds. The difference, 47 degrees, 42 minutes, 39 seconds divided by two, gave the inclination of the ecliptic to the equator as 23 degrees, 51 minutes. Then to the distance, 7 degrees, 12 minutes, that the Sun was south of Alexandria at the summer solstice, he added the distance thus found that the Sun was north of the equator at the solstice—23 degrees, 51 minutes, and some seconds which gave him the latitude of Alexandria as 31 degrees and a little more than 3 minutes. Present-day refined instruments give it as 31 degrees, 12 minutes, which is a difference of less than 12 miles from that obtained by Eratosthenes through the use of shadows.

It was because the day of the solstice could so easily be ascertained merely by watching the shadow of a stake, that the Aztecs, and those who possessed the same calendar system, began their year, not at the equinox, but at the winter solstice. The winter solstice, rather than the solstice of summer, was chosen because it was then that the days commenced to lengthen, the Sun having reached its lowest station, and a new period of increasing light was born. Capricorn, which the Sun enters at the winter solstice, is an earthy sign; and as the Sun is then lowest in declination, this position often is referred to symbolically as a tomb or cave. Thus it is that Mithra, the Persian god of light, is held to have been born in a cave; and Jesus remained three days in the tomb before the stone was rolled away and he emerged. Pawnbrokers, who follow the footsteps of Jacob in taking advantage of the weaknesses and misfortunes of others, also display the three golden suns as the emblem of their trade; pledges being entombed until redeemed. When the Sun has remained three days at its lowest declination, it then starts climbing, and continues to climb during the next six months until it reaches the pinnacle. This persistent tendency to climb, the ambition to mount higher and higher, is one of the chief characteristics of people born while the Sun is in Capricorn, from December 22 to January 20; therefore, the ancients who traced the starry figures in the firmament, to portray this attribute of both Sun and people born in the sign, employed the picture of a Goat, an animal which customarily moves to the mountain tops. In addition to vaunting ambition, however, the natives of Capricorn also possess a flair for diplomacy. They are able to employ whatever is at hand to the best advantage, which gives to the sign its Key-phrase, I Use. And they are equally at home, and can adapt themselves to, any environment. Therefore, the ancient constellation represents not a common Goat, such as travels merely on the land; but one with the tail of a fish, which enables it, when occasion requires, also to live in the water. The Greeks called the constellation Pan. And the legend is that one day Pan, with some other deities, was feasting near the bank of the Nile, when suddenly the dreadful giant Typhon came upon them. In order to escape they all were compelled to assume a different shape. In this camouflage Pan took the lead, Capricorn like, and plunged into the river, the part of his body under water becoming the tail of a fish and that part remaining in the air retaining the form of the Goat. Typhon is the Egyptian conception of Saturn, the planet governing Capricorn. It is the planet of fear; and the fright which Pan experienced upon the appearance of Typhon, that is, the fright of Capricorn at Saturn, has been associated with a name which perpetuates the legend of the obsessing terror of those who fled a danger which was largely imaginary, on the bank of the Nile; for from this occurrence is derived the word Panic. Astrologers hold that the best quality of Capricorn is Diplomacy, such as symbolized by the half fish half goat; but when this ability is abused it becomes the worst quality

of the sign, which is Deceitfulness. This use of false pretense to aid the ambition to climb to wealth and power is set forth quite clearly in Genesis 27. Already had Jacob taken advantage of his brother’s necessity to deprive him of his birthright; for in this story he represents the Capricorn influence and Esau represents the Sagittarius type: “And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.” When the Sun is at the winter solstice the days of increasing darkness are thus separated from the days of increasing light, and Sagittarius is older than Capricorn in the sense that the Sun passes through it first; yet in worldly matters Capricorn is more shrewd and thus gains the advantage. Furthermore, “Esau was a cunning hunter, a man of the field,” a typical outdoor Sagittarian; while, “Jacob was a plain man, dwelling in tents,” with the Capricorn flair for trading and the desire to advance himself among people. Isaac, the father of both young men, loved the generous spirit of his elder son, Esau, and when he was about to die called him: “And he said, Behold now, I am old, I know not the day of my death: Now, therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out into the field, and take me some venison.” But word came to Jacob, the Capricorn brother, that his father was about to bestow his blessings upon Esau; and advised by his mother, he sought by some cunning means to gain the blessings that rightfully belonged to Esau, as he by other artifice had acquired his brother’s birthright. Instead of using venison, such as the Huntsman had gone to secure, he brought to his mother two good kids of Goats, ruled by Capricorn, from which to make the savory meat to please his father. To still further deceive his parent, who was blind, when he brought the savory meat to him: “Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her youngest son: And she put skins of kids of the goats upon his hands, and upon the smooth of his neck. “And he came unto his father, and said, My father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison that thy soul may bless me. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the Lord thy God brought it to me. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau. And he discerned not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.” When, therefore, Esau returned with the venison which he had been sent to get, his father was compelled to say: “Thy brother came with subtlety, and hath taken away thy blessing.”

The sign of selfish Saturn is divided from the sign of benevolent Jupiter only by a thin line called the solstitial colure. The one sign relates to business and the acquisition of worldly goods and honor, the other to religion and the spread of useful information. We meet both types of people every day; the Esaus who are more than willing to work hard merely to please, who joy in the happiness of others; and the Jacobs, sly, cunning, scheming, caring nothing for the pleasure or welfare of others, but only by fair means or foul to gain an advantage and to further selfish ambition. Such injustice will prevail so long as it is permitted. Therefore it is the task of those who have the interests of humanity at heart to devise means by which these selfish interests which grind down the poor and prey upon the helpless shall be prevented from their depredations. With such a significance the story ends with a prophecy concerning Esau: “And it shall come to pass when thou shalt have the dominion, that thou shalt break the yoke from off thy neck.” Only at its worst does Capricorn relate to deceit. On its better side it relates to beneficial use. The text therefore, is: Every Environment Offers Opportunities for Spiritual Advancement, and He who Makes Good Use of His Present Circumstances for Spiritual Ends Will Attract New Opportunities. News From the Summerland —If Jesus was born at Christmas, as popular tradition holds, the Sun in His birth-chart was in the first-decanate of Capricorn, pictured by the migrating Swan. It had then just passed the colure where the days are shortest, and having had the three days at its lowest declination, had started back north again, bringing, as does the Swan, the promise of a new cycle of light and warmth. At the opposite end of the colure is the point where the Sun six months previously had entered the watery sign Cancer, turning back from its northward journey as it entered the water. This going down, or decrease of declination, into the water at the summer solstice is typical of the ministration of John the Baptist. According to Luke 1, John the Baptist was six months older than Jesus, and therefore must have been born in the Cancer sign. Furthermore, from the birth-sign Cancer on the length of daylight decreases, while from the birthsign Capricorn, where Jesus was born, the length of daylight increases; a condition recognized and made use of by John in the symbolism of his prophecy as recorded in John 3:30, “He must increase, but I must decrease.” As the Nazarene brought the glad tidings, “Peace on earth, good will to men,” so the graceful Swan is first of the migratory birds to return in spring, when its appearance indicates, to those who know the way of nature, that ere long the tender shoots of grass will thrust through the soil, that verdant leaves will adorn the trees, and scarcity which marked the winter cold will give place to a more abundant season.

Swans are reared from downy youngsters in the icy regions of the north. But grown to adult size, at the approach of winter they take their departure from that region which so well, with its bleak hardness and cruel perils, symbolizes the environment which we call the earth. Like some friends we have known, loved ones who already have passed, they leave the scenes of their early hardships, and wing their way to sunnier skies. As the stone was rolled away from the sepulchre, or lowest point of the Sun’s descent, giving the promise of a future life, so also at their appointed time, do the Swans again return. Snow-white in purity, the most graceful of all that fly, with wide expanse of wing, nothing so readily suggests angels. Message bearers, coming from a brighter realm than this, bringing news of loved ones, and telling something of the surroundings there, where we too will live before many cycles of the Sun. After all, in basic essentials, the conditions of the after life, which are promised by Cygnus, the flying Swan, are similar to those of this. There we shall live and work and love, not just as we do here, but with added abilities and with vastly greater facilities of expression. To the properties of existence with which we have become familiar, there is added another dimension. And this immensely increases the range of movement, thought and feeling. Everything is speeded up, given an intensity not known on earth, and instead of the slow process of physical adjustment, by which things here are brought to pass, in that realm the dynamic force is thought. To build anything on the physical plane we require the application of energy to slowly moving physical substance. It takes considerable time, usually, to collect the various materials and properly to assemble them in the desired form. But, due to the peculiarities of a four-dimensional plane, the substance of the astral world can instantly be molded into any desired shape through the application of the energy of thought. A house thus built on the astral plane through visualizing and imparting thought-energy to it, is there quite as solid, perhaps more durable, and as useful for a home or office, as a similar building of concrete or brick on the three-dimensional plane. The immediate responsiveness of the environment to the power of thought is probably the most striking feature of life in the realm where the soul finds itself immediately after it passes through the tomb. By this same process can be built a private heaven or hell. Not that the wicked person can get away from the thought-cells which he has built into himself, and which attract him to an environment corresponding to their nature. But if certain images are so energetically impressed on the individual in his life that they dominate his consciousness, these images will surround him after death until he awakens to a realization of their true nature and origin.

The reports of those who have been in the after life only a short time are seldom very enlightening. One must live on the physical plane many years to know much about it. Even in the course of a lifetime the ordinary individual is acquainted intimately with only a small section of the globe, with only a little scientific knowledge, and with only a few of the happenings here. And while on the astral plane the reports of the astral senses may be consulted, which have a wide range, yet the regions of that four-dimensional world are so immense and varied that any comprehensive, even though general, knowledge of them can be gained only at the expense of considerable time and energy. Yet those who have been on the inner plane for many years, who are investigative by temperament, and who apply themselves diligently to obtaining precise information about conditions as they there exist, do occasionally, like the migrating swans, come back as messengers to enlighten us. Their reports, and the investigations of those still attached to the flesh who have journeyed to that realm, advise us that money is of no value there. Neither is false pretense nor sham. Everyone is known and esteemed for his real character and abilities, not for their semblance. And the only currency of any value there is that of service to the common good. Those who by their efforts contribute to the welfare of others, by that token possess a wealth reserve which they can draw upon. This they display in their characters, and perceiving which, others are pleased to render them willing assistance. Having pointed out the two conditions that seem most strange from an earthly standpoint— that thought does things directly, rather than merely acting as a guiding force, as here; and that money has no value—it should, perhaps, be indicated in what way the after life is most strikingly like the one with which we are most familiar. On the earth plane action is always in the direction of the strongest desire. That is, what we do is determined by those desires which are stronger than the combined influence of other desires which tend to prevent it, or tend to move us in other directions. Furthermore, even while on earth, the thought-cells of the astral body which have been built by experiences and thoughts, attract to us environmental conditions and events which have a corresponding nature and corresponding harmony or discord. It is this power of desire, and the influence of the thought composition of the body, which seems to be the most striking similarity between life on earth and life in the four-dimensional world. In that world, of course, all action being speeded up, the result of desire is more quickly apparent. On the physical, one desires strongly to go some place, and after considerable time spent with some physical form of transportation—walking or riding —one arrives at the designated spot. But on the astral one desires strongly to be in the place and one is instantly there, provided its vibratory rate is not without the range of that which one is able to develop within himself. That is, one can thus immediately move to any

location or environment on the plane where he is able to function. In the after life when an individual’s desires are too low to find expression on the plane or level where commonly he functions, if they are maintained, the individual drops to a lower world where such thoughts can find expression. If they are vicious and evil enough, he may find himself in the so-called astral hells. But if they are higher than the plane on which normally he functions, if they are maintained, they ultimately will raise him to a higher world, a heaven, as it were, where their full expression is possible. Whether from the standpoint of the physical world, or from that of the after-life worlds, the most important things of life are man’s thoughts, desires and ambitions; for here and hereafter they are the factors determining his destiny. To many people the after life seems a vague and nebulous region. Not because it really is so; for it is more vivid and intense and real than earthly existence; but because that which we personally have had little contact with tends to seem less concrete than those things with which we are familiar. Had you endeavored to describe to the people of 100 years ago the world as it appears today you would have been met both by incredulity and by a total inability to comprehend what you were talking about. Moving and talking pictures would have seemed as amazing to them as the thought-created environment of the astral world seems to those who have had no experience with it. Automobile and airplane travel would have startled them as greatly as the across the planes travel of those in the four-dimensional realm. The radio and television would have seemed as improbable as the thought-transference method which is common to the astral plane. Far places and unusual conditions, even those of Mongolia or the South Sea Islands, always seem hazy and unreal to those who have never visited them. So also, to most, does the scenery of the astral region seem bizarre and unbelievable. Yet it is not a weird region. It is a place where, with certain marked improvements, life is lived very much as it is lived on earth. The Swans, returning from the south, like messengers bringing information from this after life, do not fly in loose flocks, but in well defined V-formation. The Key-word for the decanate represented by the Swan, where the Sun may be found from December 22 to January 1, therefore, is Organization. And the text is: Under Certain Conditions the Stone is Rolled From the Entrance to the Tomb and Man Consciously Exchanges Ideas with Those Who Have Entered the Chamber of Death.

The Dolphin Makes a Rescue —Not only does Saturn, the planet of Capricorn, rule the grave, but it is when the Sun is in this earthy sign of Capricorn that it reaches its lowest point in the annual cycle, representative of the tomb. All three decanates, therefore, quite consistently, give some teaching in reference to the condition encountered after the stone has been rolled from the entrance of the tomb at the winter solstice, and the soul has left its tenement of clay and passed to more congenial realms. While, therefore, the constellation picturing the middle decanate of the sign, where the Sun may be found each year from January 1 to January 10, represents a Dolphin, it is not surprising that in various lands it is also known as a coffin. Among nations familiar with the Bible it is more commonly referred to as Job’s Coffin. The Dolphin, which is the picture of the constellation in the sky, is always represented as a beneficent sea dweller which performs good deeds and rescues from death those who are persecuted, especially those who are martyrs to some just cause. It is due to these legends. and to the observation that those born when the Sun is in this decanate often take up some worthy cause and work ardently for it in spite of its unpopularity, that the Key-word of the constellation is Martyrdom. There are three Greek legends which give the outstanding teachings which the Dolphin was placed in the sky to reveal. One relates to the administration of strict justice in the after life; one pertains to the reunion of loved ones in that realm; and the other to the importance of harmonious thoughts as a means of attracting those who on the other side of life will assist the one who has passed from earth life to make a quick and satisfactory adjustment to the new conditions. It is related that the famous poet Hesiod was slain and his assassins, in order to escape retribution, threw the body into the sea. They supposed this would be the end of the matter; but the Dolphins, who are the friends of poets and all who are benefactors to the human race, recovered the body and brought it to the shore, where it was found by Hesiod’s friends. These then gathered together, and using the poet’s own dogs trailed the murderers until they were captured; then threw them into the sea so that they should receive as punishment exactly the same kind of death they had caused the famous poet. It is not always possible, in the after life, to make complete restitution to the person who has been wronged. But before much advancement can be made in that realm, injuries to others must be paid for, if not directly to them, at least by rendering some commensurate service to society. Unless we are willing to pay for our transgressions, their persistence as factors in our finer bodies weights us down, Saturn-like, so that we drop to lower vibratory spheres. As progress consists in moving to higher levels, and such movement is accomplished through refinement, these self-centered, destructive, and therefore downward pulling vibrations must be sublimated into those which are constructive and uplifting.

Repentance, like most other activities, can be approached from either a negative or a positive direction. All make mistakes, all take actions which later they regret. Under these conditions the negative approach is to feel sad and despondent, to dwell on the effect of the mistake and to feel miserable because it was made. Yet this sackcloth and ashes method of repentance is disastrous to the individual, and because it unfits him for constructive work in the universal scheme, still further injures society. The discords he thus cultivates attract to him misfortunes, and these hamper him and make him less effective in that which he should do. The true way of repentance, either here or hereafter, is the positive approach in which the error is acknowledged, but is not dwelt upon in thought, nor permitted to cause mental anguish. Instead, the individual recognizes he has injured someone, or retarded the progress of society. He therefore focuses his attention, desires and efforts on paying this debt to society through doing something for the individual injured, or at least for society, which will be of as much benefit as he has caused harm. Another Greek legend narrates that Neptune was very much in love with the goddess Amphitrite and greatly desired to marry her. This goddess, however, had taken a vow of perpetual celibacy, and consequently refused his proposal. Neptune, after pursuing his courtship in vain, finally called to him the Dolphin and told him his difficulties. Acting as a mediator, the Dolphin succeeded in persuading the goddess to marry the Sea-god, and as a reward was placed in the sky as one of the constellations. Neptune in astrology is the octave expression of Venus, the planet of love. The love he rules is not the ordinary Venus type, but an expression which is devoid of the physical element; an ideal love which, rather than express in physical marriage turns to celibacy. Yet when those who thus love are able to sublimate their affections, so that they express as a complete circuit of energy which flows between the two, blending completely their thoughts and feelings, as pictured by the ribbon binding the two fish which Neptune rules, they are more truly married, in the inner sense, than those who enter merely physical matrimony. Life in its various expressions tends to move from lower levels of expression to higher levels of expression. This is not merely true of the aims of action and the acquisition of ideas, but is equally true in emotional expression. According to the findings of psychology the normal love life passes through well defined evolutionary stages, moving from an expression which is suited to the infant’s capacity, to such heights and complexity as the individual is capable. These successive levels are now so well recognized that they each have been given definite names by which they commonly are recognized in psychological literature.

The infant’s affectional interest, quite naturally, centers about himself. This level of the emotional life is called the Narcissus stage. As the infant develops there is a transference of his love from himself to a parent. This level is called the Oedipus stage. The third level is when the growing child transfers his affections from members of the family circle to some person of the same sex outside the family. This stage usually just precedes the change at the end of adolescence. The fourth transference, which normally occurs as the youth approaches maturity, is toward some member of the opposite sex. This stage is the level of marriage. The fifth transfer should not be from husband or wife, but merely a widening of the affectional interests to include the children, which normally are now a part of the family. Neptune, however, when its influence is powerful in the birth-chart, is never content with this fifth level, or state of affectional expression. Up to this point Venus has dominated the love life; but it is here, if progress is to continue, that Neptune exerts his power. The children grow up, marry, and have homes of their own. Thus the sixth level of expression of the love life expands the affectional interest to embrace humanity at large, and causes the individual to work as if he were responsible for its welfare. And if the proper transference is made, husband and wife are not less in love, but more so. Yet the physical aspect of union has been left behind, and instead, an inner exchange of energies takes place. This is the regenerate union, which is excluded by physical union. Therefore, when the Dolphin persuades the goddess who has taken a vow of perpetual celibacy to unite with Neptune, it is indicated that after man has passed through the tomb he can rejoin his mate; but that, unless he remains in the lower spheres of the astral world, his affectional expression will not be similar to physical marriage, but will be that complete blending of finer forces which is even more satisfying, and which when accomplished on earth is termed regenerate marriage. It seems, according to still another Greek story, that Arion, the famous lyric poet and musician, who was a native of the island of Lesbos, went to Italy with Periander, tyrant of Corinth. There he attained both high honor and great riches through following his profession. After making such a success, it was quite natural that he should desire to return to his old home for a visit, and he embarked on a ship to make the journey. The sailors on the ship, learning of his wealth, determined to murder him and get possession of it. But just before they put him to death they granted him a last request; that he might play on his lute. The music attracted a number of Dolphins, and as soon as he was sure these were present, Arion jumped from the vessel into the sea, and one of the Dolphins immediately took him upon its back and carried him safely to land. Paralleling this, there are those of the invisible world who, if we will but tune our thoughts to them, will be ready to help us make the adjustment to the after death life. Those who die in terror, those who with no preparation meet sudden death, and those

who are unduly attached to physical things, often are difficult to help for some time after their passing. Commonly the individual after leaving the physical body falls asleep. This may be a long sleep, as in the case of an earth-bound soul, or it may be but a moment’s lapse of consciousness. But during it the individual moves in his astral form to the level and place where his new birth takes place. This is not the environment where later he will find himself, but a transitional region. It is here he awakens into a knowledge that he has entered a new life. His home on the inner plane is the type of environment which he has built for himself by his thoughts and desires while on earth. It may be a place of great beauty and harmony. On the other hand, if his thoughts have been filthy, so will his astral home reflect filth. If he has been cold and heartless, squalor will mark his after-life home, until he gets a more expansive attitude. The text associated with Delphinus therefore is: Man, by His Thoughts, His Emotions, and His Actions on Earth, Builds for Himself a Home in a Higher Realm where He Will Dwell After Passing From the Physical Plane. When Venus Met Typhon —In ancient Sumeria the plots of land on which produce was raised were laid out, much after the manner of farming land today, in rectangles. The corners of these areas, to provide means of identifying ownership, were marked with boundary stones. These boundary stones, among other things, commonly bore an astrological symbol. Thus it was, following the still more ancient custom of regarding that which is on earth as a replica of that which is in the sky, that they also sought to plot the heavens in a somewhat similar manner. While recognizing its spherical shape, they established corners, each corner marked by a first magnitude star, so that it was laid out as a great rectangle. The spring corner of the sky was marked by Aldebaren, the summer corner by Regulus, the fall corner by Antares, and the winter corner by Fomalhaut, a lonesome star rising far to the southeast, to be seen only close to the southern horizon. These four markers were later known as the four Royal Stars. Fomalhaut marks the head of the Fish, Pisces Australis, which is pictured drinking, and swimming in, the water which flows down from the urn of Aquarius. Aquarius is the Man of the sky. Not only does he pour down an influence upon the earth, which is eagerly absorbed by Pisces Australis, but with one hand he measures the place and power of the heavenly bodies. That is, he represents not only the intelligence of those who have passed beyond the tomb, but also the energies of the signs and planets which descend from above to influence the life and destiny of man on earth.

The joining of the sign of the one who Knows, Aquarius, to the stream of planetary energy pouring down upon man, indicates not only that, like the Fish, man on earth is subject to this invisible flood, but that he should use his intelligence to take advantage of it. How this may be done is set forth in the universal symbolism of the Greek legend of Typhon and Venus. Typhon is the Egyptian portrayal of Saturn, the planet of selfishness which rules Capricorn, one decanate of which is pictured by the Southern Fish. Venus is the planet of love, the influence of which is the natural antidote for the influence of Saturn. According to the legend, Typhon made horrible advances to the beautiful goddess of love, and to escape him she transformed herself into a Fish which now may be seen in the southern autumn skies. A fish lives in the water, symbol of the emotions, and love must have an emotional environment to thrive. There is but one manner in which we can escape the Typhon of selfishness, and that is through love. Whenever and wherever there is absence of love of someone other than the Self, to that extent does love of Self take charge, with all its terrible implications. If, therefore, we are to escape Selfishness it is imperative that we acquire love of others, such as is symbolized by the Fish immersed in the humanitarian stream. Yet there is a still more technical significance to this transformation which took place when Saturn and Venus met. Thought trends and planetary vibrations both utilize astral vibrations, and are quite similar in their power to affect the finer body of man. That is, certain groups of thought-cells are given additional energy, and therefore can perform additional work, whether the energy supplied them comes from the planetary vibrations of Saturn or the thought-vibrations of Saturn quality. The same thing is true of the influence of all the other nine planets. Astrologers find, therefore, that the most effective manner of counteracting the undesirable influence of any planet is to cultivate a type of thinking which forms a natural antidote to it, that is, the vibrations of which either cancel out the influence of the planet, or combine harmoniously with it to form beneficial thought-cells which attract favorable events instead of the misfortunes which would have been attracted if the planetary influence had gone unnoticed. To be more specific, the ancient initiates, as well as modern astrologers of the more enlightened class, looked upon planetary influences not as indicating inevitable events in the life of the individual, but as astral weather conditions which if not recognized tended to cause the individual to be attracted to the indicated event. If the invisible environment, such as the Southern Fish is seen to be swimming in, was harmonious, a knowledge of the direction of its flow would enable the individual to move with the fortunate tide and attain a success that otherwise would be impossible. But if the stream were adverse, if it represented a period of stormy astral weather, proper preparation usually would enable the individual to pass through the period uninjured.

There were three methods advocated by which planetary energies could thus be brought under control. These embraced the use of Rallying Forces, the employment of Conversion, and the application of Mental Antidotes. It is this latter method, which has the widest range of application, and can be used by the untrained individual as well as by those of special skill, which is indicated in the story of Venus and Typhon. When there is an adverse influence from the planet Saturn, the best thing that the individual can do to counteract it is to cultivate a line of thinking and activity which is ruled by Venus. The thought energies having the Venus vibratory rate are of such a nature that when they unite with the Saturn vibrations they tend to produce a compound within the thought-cells of the astral body which has no inimical influence. Furthermore, the Saturn thought-element and the Venus thought-element quite readily enter into a very beneficial mental compound if they are thought about in association in a pleasant manner. Venus and Saturn are only one pair of Mental Antidotes; for each planet is naturally related to some other planet in such a way that the vibrations of the two, or the thoughts which they rule, tend to unite in a harmonious compound very readily. Neptune, the octave of Venus, is also a mental antidote of Saturn. That is, not only does harmonious thinking of the Venus or Neptune type overcome the inimical influence of Saturn; but when the planetary influences of Venus or Neptune are discordant, this discord, and the misfortune otherwise attracted, can most readily be counteracted through cultivating harmonious Saturn thinking. In the same manner thoughts of the Mars type most readily enter into harmonious compounds with those of the Moon or Pluto type. The Jupiter discords may most readily be annulled by cultivating thinking of the Mercury or Uranus type. This signifies also that when the Moon is afflicted the best type of thinking is that of a harmonious but aggressive nature; and that when Mercury is afflicted the best antidote is to cultivate the hail-fellow-well-met attitude, and the benevolence of Jupiter. There is also a Bible story which revolves around the Southern Fish. It relates that Peter at one time was hard pressed for money with which to pay taxes. Relying upon the higher powers, he cast a hook into the water and drew forth a Fish which held a piece of money in its mouth, of sufficient value to meet the urgent need. Those who take up some worthy work, especially if it be of a type which is encouraged by the better individuals of the inner plane, always find that they are under a somewhat similar protective influence. This does not mean that they will always escape danger, for the conditions may be such at times that those on the inner plane can not make their influence properly felt. This is not due to lack of desire on their part; but to the mental attitude of the one they wish to help, or to environmental conditions, which shut them off from him. It is then as if the Southern Fish were to desert the stream in which he normally lives, and for the time being is stranded.

Almost, or quite, every person who has become devoted to carrying out some noble work on the physical plane which has the support of invisible brethren, can relate experiences in which, when a crisis arose, he has been helped in a manner no less startling than was Peter when he so badly needed money. And it is significant that, as related in Matthew 17:27, the coin was not for the purchase of food, but for a purpose which comes under the same astrological rulership as friends on the inner plane; for both the dead and taxes are ruled by the eighth house of a birth-chart. Yet even when the conditions for exchanging ideas with such friends on the inner plane are perfect, the amount of information that can thus be acquired by one on earth is dependent upon his mental capacity. Should an equation in differential calculus, for instance, be given to an individual not well versed in mathematics, it would be so meaningless to him that he probably would pay no attention to it. To bring things from the unconscious, which is necessary in such communication, there must be a bond of association between them and things already known and in the objective consciousness. Those on the inner plane who have advanced in character and in wisdom band together in societies and groups, formulate better methods of living and higher standards of conduct, and make the endeavor to project these ideals to people yet on earth. The ideals of earth are thus received by those who are advanced enough here to receive them, from minds on the inner planes. For this reason, and because those born from January 10 to January 20, while the Sun is in the third-decanate of Capricorn, are particularly receptive to such exalted ideas, the Keyword of the Pisces Australis section of the zodiac is Idealism. While such ideals, and valuable information, may be broadcast from the inner planes to all the earth for anyone who is receptive to pick them up; usually some one individual on the earth becomes the one through whom they are given to the world. This individual, through his basic character vibrations and intellectual interests, has an affinity for the ideals and knowledge given. His subsequent thinking about them and teaching them, keep him in the stream of vibratory influence flowing from those on higher levels, much as the Southern Fish lives in and absorbs the stream from the Aquarian urn. Thus the text becomes: From the Inner Planes it is Possible For Man to Attract Any Information Whatsoever He is Capable of Utilizing.

In the Reign of Aquarius

Chapter 12 In the Reign of Aquarius Man Comes of Age —To picture the eleventh sign of the zodiac, which in a natural birth-chart rules the house of friends, the ancients used the figure of a Man. This man, with his left, or receptive, hand measures the influence of the heavens by means of a 24 hour gauge; while his right, or executive, hand is engaged in pouring down upon the earth, from an urn, the flood of wisdom thus acquired. Because Aquarius expresses the highest type of intelligence developed on the earth the Key-phrase of this section of the zodiac where the Sun may be found each year from January 20 to February 20 is, I Know. It was long believed, and is now in process of being verified, that when the Equinox, which is the pointer of the Great Cycle of 25,868 years, just as the Sun is the pointer in the annual cycle of 365 1/4 days; when the Equinox should enter Aquarius, the sign of Knowledge, that the human race under that influence would make tremendous strides in science, in philosophy and in practical living. The Equinox moves backward through the circle of zodiacal constellations, not due to any movement of the Sun, but due to a wobble of the earth which causes the pole of the equator to move in a small circle about the pole of the ecliptic. The earth is known to have five major motions. It rotates on its axis, bringing night and day. It revolves in an annual orbit around the Sun, producing the seasons. The Sun, accompanied by the earth, is moving at the rate of twelve and one-half miles a second toward the dividing line between Hercules and Lyra. The fourth major motion is that of the whole Milky Way System, or galaxy, which is turning, like a pinwheel, about its center in Sagittarius. By this motion the Sun and earth traveling at the rate of 150 miles a second, take 240 million years to complete one orbit about the galactic center. The rate of travel of the fifth major motion, by which the earth, Sun and all the billions of stars of the galactic system are carried along, is as yet unknown.

It will be seen that while the Sun. along with other suns, moves around a center in 240 million years, that this has nothing to do with the precession of the equinoxes. The precession is caused by the pull of the Sun and Moon on the bulging equator of the earth, which is not in the same plane as that in which the members of our solar system perform their revolutions. The gyration of the earth’s pole as the result of the pull on the equator causes the point where the Sun each year crosses the equator to move backward through the circle of stars. Signs of the zodiac are always just 30 degrees in extent. The constellations which picture the signs may be more or less than 30 degrees in extent Cancer, for instance, covering only about 15 degrees, while Virgo covers about 50 degrees. Furthermore, there being no exact record of the boundaries of these constellations, they are not well defined, but only approximate. When, therefore, the Equinox is said to have backed into the sign Aquarius, that does not mean that it has moved back to a point where some of the stars in the constellation Aquarius are located; because no one knows within a degree or two what stars should be included in the outline of the constellation. Instead, it means that the Vernal Equinox has moved back 30 degrees from the correspondence of the First of Aries among the constellations; because the sign Pisces (not the constellation Pisces), through which it has moved, by its very definition of being a sign, must contain 30 degrees along the ecliptic. As the whole cycle by which the equinox moves through the 12 signs takes 25,868 years, the date when the Equinox entered Aquarius by the back door and the Aquarian Age started could be determined precisely by adding one-twelfth of 25,868 years, or 2,156 years, to the date when the First of Aries among the constellations coincided with the First of Aries among the signs. Unfortunately, there is no undisputed record of the date when the First of Aries among the constellations thus coincided with the First of Aries among the zodiacal signs. We can not, for this purpose, elect the western boundary of the constellation Aries, because no one knows precisely where that boundary should be, or whether the picture as it appears on the maps of today is of the same size and contour as it anciently was. Thus there is no precise astronomical observation by which can be determined when the Aquarian Age began. It would appear, however, that the First of Aries among the constellations must lie very close to the most brilliant and conspicuous star in the constellation Aries. This star, Alpha Arietis, now has a Right Ascension of 2 hours, 3 minutes. That is, the Vernal Equinox has moved back not quite 31 degrees since it was on the meridian occupied by this bright star in the head of the Ram. Calculating at the rate of precession by Right Ascension, in 1881 the Vernal Equinox was just about 30 degrees along the ecliptic west of the meridian of Alpha Arietis, so that if this star be used as a starting point for the circle of constellations, the Equinox backed into Aquarius just about 1881.

In determining the time of the commencement of the Aquarian Age, as it is mere assumption that Alpha Arietis is the starting point in the circle of stars, we are faced with a problem similar to that of determining the hour of birth of a person when the precise time has not been recorded. It is essentially a problem of rectification, such as all astrologers are familiar with in their natal astrology practice. Within the time limits which for other considerations seem reasonable, the most satisfactory method of rectifying a birth-chart is through the comparison of the events which have happened in the life with the positions found in the chart, and with the progressed aspects. And by the same token, rather than make calculations from Alpha Arietis, or from other equally uncertain starting points, it seems better to ascertain the commencement of the Aquarian Age from a consideration of events which clearly are not of the type which are characteristic of Pisces, through which for more than 2,000 years the Equinox moved by precession. Aquarius is a scientific sign, and during the past 50 years science has made greater advances than during the 2,000 Piscean years. Its ruler, Uranus, governs invention, psychology. electricity and the study of the stars. It has been within the past 50 years that the world has adopted electricity as an important source of power, that inventions have revolutionized industry, that astronomy has extended its boundaries from our solar system to the measurement of stars and other universes, and that psychology has come to be recognized as a subject that should be taught in our schools. There is traditional basis also for considering that the Aquarian influence over world affairs started in 1881; but, as anyone familiar with Aquarius can hardly believe that present-day activities are actuated by the mere Belief of Pisces rather than by the Knowledge of Aquarius, to present other evidence would be to use space that can better be utilized in pointing to the most important developments which, now we are in the Aquarian Age, shortly will be with us. Because Religion forms the pattern of human conduct, its significance is even greater than that of the industrial and scientific advancement now to be seen under way. Science, which is classified information, gives power to accomplish. But whether that power will be used for the benefit of the race or will enable the few to subjugate and exploit the many, is a religious consideration. It depends upon the attitude toward life whether selfishness shall rule, or the humanitarian spirit which characterizes the finer side of Aquarius. Whether we like it or not, now that the world has moved into the astral current of Aquarius all institutions resting on a foundation of mere Belief will disintegrate. The orthodoxies of the Piscean Age are irrevocably doomed. Energy spent tearing them down is wasted, because their falsities already are disappearing, dissolving like the morning mists, faster than those who are enlightened can disseminate true knowledge to take their place.

All the facts that material science has to offer must fit snugly into the religion of the Aquarian Age. Not that the unsubstantiated theories of materialists should be included; for fashions in scientific theories change as often as do the styles in women’s clothes. But all those things which have been proved a part of physical reality must be included. Yet in addition to the facts accepted by the materially minded there is a vast field of carefully verified truths relating to planetary influence, relating to the development and use of other than physical sense organs, relating to the conditions that are present after the dissolution of the physical body, and having to do with the basic purpose of life itself. This information also, however wide its range and varied its character, and regardless of its conflict with preconceived ideas, must fit smoothly into the Aquarian religion. All obtainable information must be organized into a single consistent structure and made practical in application. And as the zodiacal sign pictures a Man, this religion must provide man with the best possible method of meeting every contingency of his life. There is a best way to act under even circumstance wherein the individual finds himself, and this religion should be so comprehensive and yet so explicit that those who adopt it will have no difficulty in determining what is the best course of action under the conditions that confront them at any particular time. Because knowledge of astrology is essential as a guide to such best course of action, and because astrological relations, through their First Decanate of Aquarius correspondence with things on the earth and within the mind are the avenues to the more comprehensive Knowledge required by the Aquarian religion, the religion thus formulated should be called The Religion of the Stars. And as this religion is based on that wisdom which expresses the Aquarian spirit of altruism, the text associated with the constellation is: Do and Think Unto Others as You Would Have Them Do and Think Unto You. Figure 12-1

The Significance of Horse Sense —A horse immediately suggests two things, speed of travel and ability to carry a rider. The head of a horse, the animal’s body missing, conveys the thought that the intelligence factor is to be considered rather than the physical propensities. To have Horse Sense is phraseology with which most people are familiar, even though it is not a refined expression. It indicates such a correct appraisal of circumstances that action of practical value can be based upon it. Yet the full significance of the Horse Head, Equuleus, as a universal symbol employed by the ancients to convey information, is not apparent until it is remembered that the sign Aquarius rules astrology, and that Equuleus pictures the astrology-decanate of the sign.

To be more explicit, the planet Uranus rules astrology, and the Aquarius-decanate of Aquarius is specially under his dominion and thus has an unusually close affinity for the starry science. Furthermore, individuality and inventive ability, wherever found in marked degree, denote the Uranus or Aquarius influence. Hence the Key-word for this section of the sky where the Sun may be found each year from January 20 to January 30 is Originality. Those who feel that they have so complete a grasp of the laws and principles through which nature operates that nothing can transpire not explained by the text-books used in formal education, jump to the conclusion that astrology is “exploded” merely because they do not perceive how it works, and because their teachers have so informed them. Yet such as so glibly proclaim there is nothing to astrology are free to admit—at least our foremost astronomers have thus admitted—that they have never tested the science out experimentally, and, in fact, would not know how to go about it to set up and read a birth-chart. Utterly unfamiliar with the rules, and often attributing to astrologers claims to omniscience which no well versed astrologer ever makes, they merely echo what happens to be academic fashion. Horse Sense, which the general populace often possesses in greater degree than those who are bound by the tenets of formal schooling, demands that before condemning anything as untrue it should be tested out in actual experience. Theories are very fine, but the man in the street who has had numerous practical contacts with life, has come to realize that the accepted theories of the schools often fail signally in actual practice. He, therefore, is much less willing than the college professor to discountenance something just because he has no ready explanation for it. Following the dictates of experience, his Horse Sense informs him that the best way to find out if a thing works is not to theorize as to its possibility, or probability, but to actually test it out in practice. Thus we find a peculiar situation in our land; the so-called learned schoolmasters denouncing the public because, more and more, that public is coming to lean on astrology for help. And the public, in spite of the condemnation of the schoolmasters who depend merely upon theories in such matters, gaining more and more confidence in astrology, because they have had the opportunity to test it out through actual experience. If a thing actually works and is decidedly helpful, the man in the street is not unduly concerned whether or not it breaks the conventional traditions of scholastic opinion. Such gain in the popularity of astrology is made in the face of the unusually severe handicap that those who know almost nothing of the science, who are really astrological quacks through their flamboyant advertising are able to draw people into their clutches and give them misinformation under the astrological banner.

Because the public has had so little opportunity in the face of academic condemnation, to become informed as to what can and what can not be done with astrology and as to what constitutes a correct birth-chart, or even that it should be progressed if the time and nature of events likely to he attracted are to be given, it is easy for rank charlatans to flourish under the pretense they are astrologers, and to fleece the public of money. This also makes it very easy for the academic upholder of conventional tradition apparently to disprove the claims of astrology. All he has to do is to answer the advertisements of those who for a dime will tell your fortune from the cradle to the grave. To these he gives his birth day and birth year, such seldom even asking for the precise data necessary to erect a correct birth-chart. Then when he has collected a series of readings from these ten-cent advertisers, he has all the evidence he needs that astrology is false. He does have, it is true, plenty of evidence that those who advertise to give something of immense value for almost nothing are charlatans. But he need not go to the get-rich-quick pretenders to astrology to prove this. He could learn it from a dozen other types of get-rich-quick advertisements found in the same periodicals from which he obtains the addresses of the fake astrologers. But even with an array of such evidence he does not convince the man in the street, because that man already has learned that if he goes to a doctor, a dentist, or to any other professional man who makes exaggerated claims, and whose omnipotent services can be procured for a mere pittance, that he will be defrauded. He has learned not to expect something for nothing; and that in employing professional services of any kind it is necessary to consider reliability; and that those who have established themselves through merit do not advertise in the P. T. Barnum manner. Primarily the birth-chart is a map of the astral body of the person then born. As a photographic negative bears the impress of light-waves reflected from the thing photographed, so the birth-chart pictures what the astral body of the individual then born contains. This astral body holds within its organization all the experiences and mental states that the soul has had up to the time of human birth; these organized into stellar cells and stellar structures which form the character. The astral body, which the birth-chart maps, is thus a form built by mental and emotional states; and it is the function of the birth-chart to convey to the astrologer precise information regarding these mental factors and their relation one to the other as affecting the abilities and character, and therefore the destiny. The relation existing between the most active, or dynamic, thought-built structures in the finer body, are mapped by aspects between the planets in the birth-chart. Relationships that are thus so constant and powerful build a line across the astral form, from one group of mental factors to another, and this line, which is mapped by an aspect, acts as an aerial to pick up energies which are broadcast from each of the planets involved in the aspect. Thus are those more pronounced factors of the character supplied with additional energy from their four-dimensional environment.

Whether that energy when received adds harmony to the astral body, or adds discord, is determined by the way the mental factors were organized, which is mapped by the aspect. Thus from a consideration of the character, which is mapped by the birth-chart, it is possible to determine the natural abilities, and the normal trend of the events attracted; for these are shown by the organization of the character. This does not mean that the individual can not develop abilities other than those shown in his birth-chart; but that experiences before human birth already have developed certain types of ability, and he can utilize these natural talents with great ease. To develop qualities which are not shown in the birth-chart requires great expenditure of energy, for it means building into the character qualities which have had no previous existence there. Furthermore, the birth-chart, in mapping harmonies and discords, reveals whether or not the individual will attract fortune or misfortune if he engages in a certain occupation. Thus it is the function of the birth-chart to reveal not only the natural talents, but also under what surroundings the individual can use them to be of greatest benefit to himself, and to be able to contribute his utmost to the advantage of the world. When, according to definite ratios, the planets in the sky move forward to make progressed aspects, these release energies within the astral body of man in such a manner that temporary lines are built across the astral body. These lines act as temporary stellar aerials which pick up in unusual volume the energy broadcast from the planets mapped by their terminals. Whether the new energy thus picked up, radio fashion, and added to the thought-cells of the astral body, are harmonious or discordant, and to what extent, is revealed by the particular aspect. As such stellar lines, or aerials, leading across the astral body, terminate in certain compartments of the finer form, each of which contains the thought-cells relating to specific departments of endeavor, it can be known what phase of the life will be affected by this new energy, which gives unusual activity to certain thought-cells. This does not mean that the individual shall submit to foreshadowed misfortune in this department of life; but it does indicate that unless he does something about it things will happen in a certain way. They will happen in the designated way because the four-dimensional cell-life within the compartment receiving the additional energy will start working from their four-dimensional plane to bring events to pass that correspond to the way they feel, and in relation to their department of life. A progressed aspect thus indicates, not what will happen, but what will happen if nothing is done to prevent it; and it also indicates what should be done to prevent the event thus foreshadowed if the event is not desired, and what to do to get more benefit from the event if it is of a type which is beneficial.

Common Horse Sense, such as is pictured by the Horse Head, Equuleus, demands that the individual shall take advantage of all knowledge which will enable him to make a greater success of his life. The text therefore is: Next to Love, Man’s Most Useful Companion is Knowledge, and in Particular the Knowledge of the Manner in which the Planets Influence Human Life and Destiny. On the Wings of Pegasus —The next decanate to the one which relates to the employment of horse sense is also pictured by the fore parts of a horse. The head, which implies intellect, is pictured; and in addition the front legs. Unlike those horses of earth which keep their feet upon the ground, this one also is equipped with wings. The intelligence which it represents consequently must be such as soars to other than physical realms. The travel-decanate of Aquarius, where the Sun may be found from January 30 to February 10 each year, is represented in the heavens by famed Pegasus, the Flying Horse. When, according to the Greek story, Perseus had slain the Gorgon Medusa and cut off its head, he mounted on wings furnished him by Mercury, and sped homeward carrying the awful monster’s head. It was blood which dripped from this symbol of the imagination falling into the ocean, that is, imagination vitalized by emotion, from which Pegasus sprang; a powerful steed whose other name is Inspiration. All poets, it is said, before they can attract the Muse, first must drink at the fountain created by a blow from the hoofs of Pegasus. It seems that Pegasus in flying over Mount Helicon struck the ground sharply with his hoofs, and water instantly gushed forth; the sparkling clear spring of Hippocrene. Inspiration, which is the Key-word of the Gemini-decanate of Aquarius, pictured by the Flying Horse, does not flow without a definite contact with the earth. That which the unconscious mind perceives, before it can come into objective consciousness, must be touched, or associated with, something already in the objective mind. Only through such physical association can it be externalized on the physical plane. Neptune is the planet which rules all forms of dramatic ability. It is related that Neptune tamed Pegasus and gave him to Bellerophon, son of the King of Ephyre, to aid him in conquering the Chimaera. This was a sea-monster composed of incongruous parts, the origin of the word chimera, which signifies foolish or wildly fantastic creations of the imagination. If Neptune were to succeed in the production of high art, these incongruities of the imagination must first be slain. Pegasus, representing Inspiration, aided in overcoming such vain and discordant fancies, as he is said always to aid those whose work— poetry, painting, fiction, scenario or music—presents true dramatic worth. Such drama does not appeal directly to the intellect, but to the emotions. And the source of the ability to produce it lies not so much with the intellect as with a more

primitive method of thinking which employs feeling rather than ideas. It is the method of thinking which, because it has been so long in existence, is employed largely by the unconscious mind. The use of well-defined concepts, such as commonly are expressed in words, is the last biological development of earth. It is confined to members of the human race. Such intellectual processes are not intimately associated with body states, but deal with relations through the use of special symbols that enable things to be examined and compared in the mind. These symbols permit of that type of mental activity called reasoning. Life, however, existed on the earth hundreds of millions of years before this type of intellectual endeavor developed. And all that time it was face to face with the necessity of successfully adapting itself to its environment. New circumstances continually arose, calling for correct appraisal of conditions, and for appropriate actions, if it were to survive. The protoplasmic cell coming into contact with something without itself which provided food or other advantage, experienced a feeling which in a more developed state we call pleasure. Coming into contact with an outside condition which tended to destroy it, there was experienced that which in a more developed state we call pain. The pleasure or pain experienced under any special condition resulted in action, more or less appropriate, which gave an advantage or led away from danger. The feeling also conditioned the organism, so that under the same conditions again it would move in the same way with even greater alacrity. Pleasure and pain not only stimulate to initial action, but establish a habit of moving in the same manner when the feeling is again present. The soul or character, which now occupies and functions through the body of a human being, has in its past organized and lived in association with, countless lower forms of life. Progressively it has learned to handle such forms, advancing from a simple organism to one more complex as it gained in experience, and therefore in ability. All of this knowledge, all of this ability, all of this mentality, which it has acquired through its entire progressive existence, is stored in the astral body, or unconscious mind. Since entering human life this unconscious mind has been in contact with the special symbols used in modern language. It has been trained for only a few short years in the employment of concepts, and in the process of reasoning. Such use of the intellect is a very late thing, something which has had opportunity to impress it for a matter of a few years only. The language of feeling, however, especially that expressed through the sympathetic nervous system, is as old as its first appearance in any life-form on earth.

The vegetative functions of the body, the regulation of the ductless glands, and, in fact, all but a few of our actions, are directed by the unconscious mind not through the intellect, not through the brain, but through the process of feeling. This language of feeling is that to which the unconscious mind has been accustomed for ages, and it employs other symbols than those modern ones which we term words. If, therefore, we are to tap the reservoir of the unconscious mind, instead of directing our attention to cerebral processes, we must learn to recognize and interpret the language of feeling. And the artist who, through any medium of expression, arouses appropriate response from others must be able to express himself in a manner not so much to intrigue the intellect as to appeal to the feelings, and this he must do by employing language which is recognized by the unconscious mind. To analyze, in terms of the intellect, a beautiful sunset or a musical melody; to pick it to pieces to discern its ingredients; is to destroy it. Such things appeal to the unconscious mind and use a language which by its symbolism arouses feeling. We are moved by feeling because for millions of years it was the only language which organisms were able to recognize. Therefore, if we are to make available what the unconscious mind recognizes, or what it may gain through its exploration of the unseen realms, we must not limit it to the language of intellect, to which as yet it is so unaccustomed, but must learn to recognize the language which it preferably uses. By all means, the critical function of the intellect should not be abandoned; for it is a necessary tool in clear-cut discernment of reality. But in addition, we should cultivate the ability to recognize the feeling language of the unconscious mind and to interpret it. To do this, attention must be paid to impressions, to feelings, and to symbols. When the unconscious mind is given to understand that dependence is being placed upon it to gather information, or to perform work, it will make an effort to do as required. It was accustomed for ages to being the exclusive agent for reporting to the organism conditions which were important to its welfare. But since it has organized a human form this function has been taken over almost exclusively by the intellect. It has formed the habit, therefore, of making no special effort to give reports or to gather information. But if this duty is turned over to it again in large degree, it will again become active, and can acquire knowledge to which intellect alone could never aspire. Through practice, the nervous system can be made sensitive to vibrations, and to the impressions through which the unconscious communicates with the conscious mind. If such states of feeling are closely watched, and their reports later checked against actual events and conditions, as often as possible, the feeling method of thinking will again come into use to supplement the intellectual method of thinking. The unconscious mind will then find an avenue through which it can impart whatever information it possesses, or can acquire, to the objective consciousness. Just how much Inspiration owes to what already is within the unconscious mind, how much to what it gains through astral travel, and how much to disembodied human

beings on the inner plane, who communicate their thoughts, varies with the individual and with circumstances. Yet all three methods are open to the mind which habitually uses both intellect and feeling in its efforts. Those who lecture, or give messages from a public platform, often rely very largely upon the Inspiration they receive from the audience. The unconscious minds of all those present constitute a reservoir of information which is widely varied and of considerable range. If the platform worker is sufficiently receptive, the thought-waves coming from the various members of his audience enable him to tune in rather fully on their unconscious minds. He thus has available for his use not only the information which they are aware of possessing, but vast funds of knowledge stored in the unconscious mind of each of which the individual possessing it has no objective knowledge. In addition to such mundane sources of Inspiration, those who become intensely absorbed in some subject, in their sleep, or voluntarily without sleep when they know how, frequently travel to regions on the inner plane where others are interested in, and engaged in investigating, very much the same thing. In this astral travel they have the opportunity to exchange news with others more advanced, and the information thus gained is brought back either consciously, or stored in the unconscious mind to be drawn upon as their feelings and thoughts, while the attention is directed to the subject, permit. The text is: Under Special Conditions, while Still Maintaining Physical Life, it is Possible for Man to Free Himself from the Physical Body, to Visit the Homes of the Dead, to Enter the Halls of Learning, and to Bring Back in Full Consciousness the Knowledge Gained in Higher Spheres. The Sad Experience of Jonah —The legendary stories about giants such as Goliath, the Cyclopes and the Titans have their explanation in the zodiac in that point where the Sun reaches highest, the summer solstice; and their application to the life of man in reference to the ruthless use of reason and the development of selfish greed. These giants, however, are not pictured in the sky, but are known only through their relation to zodiacal position. They are destructive attributes which loom large upon the world’s horizon. Yet there is another attribute which is even more far reaching, which is still more powerful for evil, and which is even more difficult to vanquish than these various types of selfishness. Its common name is Discord. When the ancient wise men sought to picture in the heavens the force, or principle, which is most inimical to life, which attracts to man failure and disease, and which places the greatest obstacles in the way of progress, they looked about for some appropriate symbol. Because it is the emotional, or feeling, element which determines whether there is harmony or discord, and as water symbolizes the emotions, it was quite to be expected that they should select some creature living in

the water. This denizen of the deep, as discord is a distortion of that which is pleasing and symmetrical, is required to be frightful and unnatural; and because it was to picture so vast an influence, it must be large as well as terrifying. Cetus, the Sea-monster, is such a creature, the distortion of a whale; and commensurate with the importance of the influence it represents, it has been made the largest of all the constellations. There are many sources of discord in human life. Planetary influence affords one important supply. Thus it is quite fitting that the universal symbol of Discord should picture one decanate of the sign which relates to astrological influences. The thoughts afford the initial supply of discordant energy to the finer form; and it is thus again appropriate that Discord be placed in association with the sign of the Man. From the standpoint of prevalency and potency there is no source of Discord in human life that can compare with that generated in the nuptial relations. Hence, recognizing that unions not based on love afford the conditions most favorable to building Discords into the astral body, Cetus was placed in the sky where it would picture the marriage-decanate of the sign Aquarius, in which the Sun may be found each year from February 10 to February 20. Not in relation to the close association of marriage, which permits the discordant thoughts of each most readily to reach and affect the finer body of the other, but as indicating the general effect of Discord, the story of Jonah is enlightening. Jonah had been given certain work to accomplish which he feared to do. That he shirked doing it was bad enough, but in addition he also harbored the Discords of remorse. The emotional disturbance resulting is well symbolized by the sea which was whipped by a tempest; for Jonah had embarked on a ship in the endeavor to escape that which God had called upon him to do. When Jonah had been cast into the sea, a voluntary sacrifice to save the other men on the ship, the waters immediately calmed. Yet he continued in Discord three days, as indicated by the three days during which he remained in the belly of the Sea-monster. If Pisces, in which the Fish swim, be considered the sea wherein Jonah was thrown, the Sun must pass through its three decanates after the one pictured by Cetus before it reaches Aries, where the water comes to an end. When Jonah, after suffering from the Discord of a disturbed conscience, resolved his inner conflict by deciding to do that which he deemed to be his duty, he was released from the belly of the Sea-monster; that is, he was freed from Discord. In the story of Andromeda, it was the boastful pride of her mother, Cassiopeia, that placed her in a position of distress. As so many in the world today are not responsible for the Discord which has overtaken them, so was Andromeda the victim of her mother’s scheming ambition. The rock to which she was bound represents the materialism which demanded the sacrifice of her own spiritual aspirations to the false ideals of her associates.

Here we are concerned with Andromeda only to note that the Sea-monster, Cetus, who was sent by Neptune to devour her, is the type of monster which today destroys so many of our youths and maidens. It represents the Discords engendered, and fed from one person into the finer body of the other, when marriage is not a mutual love union, but a matter of material expediency. She was saved from this horrible death only by the arrival of her own Prince Charming, by Perseus, who loved her tenderly and made her his bride. That is, it was the harmony of true love and rightful marriage that saved her from the destruction of Discord. On all planes of life Harmony is Life and Discord is Death. The health of the physical body is determined by the amount of harmony between the dynamic thought-structures of the astral body. The vibratory relations of the various thought organizations, one to the other, within the finer body reproduce themselves as functional and organic strength or weakness within the physical form. Thus it is in Stellar Diagnosis, to determine the predisposition to disease, the birth-chart is examined for its heaviest Discords. The most powerful Discord in the birth-chart is always the disease toward which there is the most pronounced predisposition. That is, the most powerfully discordant aspect in the birth-chart maps the most pronounced discordant relation between the thought groups within the astral body. That such aspects thus reveal the diseases toward which there is a predisposition is not a matter of theory, but something which has been learned through the statistical study of thousands of birthcharts. The charts of 100 persons who have suffered from each disease are collected. Always there are similar pronounced discordant aspects in all the charts. These when tabulated in terms of percentage reveal the Birth-chart Constants of the particular disease. This does not signify that any person in whose birth-chart these constants appear will inevitably suffer sooner or later from the given disease; but it does indicate that people who do not have these Birth-chart Constants in their charts will not have the disease; and that those who do have them will need to exercise precaution if they are to escape. Precautionary measures usually can be taken to prevent the development of the disease; but if its Birth-chart Constants are present, that person has weaknesses in his astral body which are reproduced in his physical body that will cause him to have the disease under conditions where another person not possessing these Discords would escape. In such statistical work, in which the Discords within the finer body are determined which enable a given disease to manifest, the chart is also Progressed for the date when the disease first was noticed to be present. In this manner, using charts of 100 persons suffering from a particular disease, the temporary Discord that enables the disease to develop is also learned. This progressed aspect, which manifests as a temporary stellar aerial which picks up and adds additional discordant energy to the cells of the astral body that relate to the disease, then tabulated in terms of percentage, is called the Progressed Constant.

When the birth-chart contains the Birth-chart Constant of a particular disease and a time arrives when the Progressed Constant also is present, this warns the individual that he must use exceptional precaution to avoid conditions under which the disease commonly develops. and that he must use initiative to develop energies within himself, and conditions within his environment. which will prevent the disease from getting a foothold. It is one of the functions of astrology to indicate just what the danger is, when it will be most prominently present and what should be done to prevent the affliction which the Birth-chart Constant and the Progressed Constant indicate is likely to develop. Disease of the physical body is only one type of affliction to which man is subject. Yet all the other afflictions. such as financial loss. business failure, loss of loved ones, antagonisms from others; whatever misfortunes to which the individual may be heir, in a similar manner are mapped by Birth-chart Constants and Progressed Constants in his chart of birth. These constants thus mapped, which show the nature of the misfortunes to which there is a predisposition. and the times when they are likely to develop. map specific Discords within the astral body. That is, whatever ill befalls the individual is always attracted by specific Discords within himself. And if he would free himself from them, even as Andromeda escaped, he must reorganize these discordant energies into harmonies. These birth-chart aspects and progressed aspects merely map mental factors in the astral body; they are not the cause of the Discords. Furthermore, not only do the thoughts and feelings which originate with the individual have a power to build thought-structures such as attract good fortune or misfortune, but the thoughts and feelings of those with whom rapport is more or less completely established also feed similar energies into the finer form. In the married state husband and wife are so closely associated that the thought energies and emotional energies of each find ready access to the astral body of the other. Thus they give each other mental treatments under the conditions of a close association which is most favorable for making the mental treatment effective. The avenues are open for the most ready exchange of finer energies. Nor does the mere avoidance of marriage prevent the development of Discord. The basic urge for reproduction is so strong a factor in all normal life that the attempt to stifle it commonly leads to that form of Discord denoted by the Key-word of the decanate, which is Repression. Yet if marriage is to be beneficial the energy exchange must be harmonious. Hence the text is: The Monster Which Demands the Sacrifice of the Fairest Youths of the Land is Discord in Marriage.

The Tree of Life

Chapter 13 The Tree of Life The Eternal Tie That Binds —Virgo represents the Garden of Eden. The exercise of the critical faculty, which is within its special province, is the way to the Tree of the Knowledge of Good and Evil. Yet information alone, no matter how comprehensive, is not sufficient to attain everlasting life, as the Bible clearly implies in Genesis 3:22: “And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” The Bible then abruptly changes the subject. Having indicated that there is a Tree of Life, partaking of which man might live forever, it leaves man to his own ingenuity to find where it is located. Yet to anyone conversant with the ancient stellar doctrine that eternal progression depends upon both Love and Wisdom, and with the first principles of astrology which reveals that Polar Opposites, such as Love and Wisdom surely are, always occupy opposite stations in the zodiac, there could be no mystery where the Tree of Life must be located in the sky. It must lie across the zodiac from the Tree of Good and Evil. Virgo holds a branch from the Tree of Good and Evil in one hand, and Hercules, picturing the middle decanate of the sign, holds another branch from that tree, on which the fruit yet hangs. The polar opposite of Virgo is Pisces. Pisces, because more appropriately it pictures the process by which eternal life is gained, and because a tree would not be a suitable emblem in the water where the Fishes swim, does not show a tree; but two of its decanates do. The Pisces-decanate of the sign presents a scepter made from the branch of a tree, held in a ruler’s hand. That is, he is king over life and death. And the last decanate of the sign is pictured by a queen, who holds a branch of a palm tree in her hand, very much as does Virgo. Furthermore, Pisces is the sign where the physical cycle of life ends. If there is to be still further life, such as indicated by the new cycle commenced in Aries, those processes which lead to revitalization should be commenced before the time of transition thus indicated. These are the processes so clearly indicated by the ribbon which binds the two Fishes of Pisces into an indissoluble union.

Specialization of parts—mechanics, statesmen, agriculturists, writers, artists, etc.—is familiar to us in that complex organization which we call our social system. And we also are familiar with the fact that two elements united often produce a chemical compound with possibilities tremendously more significant than the same two chemical elements possess when not so united. We may be sure, therefore, that the ancient masters who traced the constellations in the sky did not unite the two Fishes of Pisces into a single system without having information of profound import to convey. They are not united rigidly, as are the cells of the physical body, but by a long ribbon which permits each Fish to move about without undue restriction from the other. Each thus seems to be permitted the exercise of its own initiative; but belongs to a system from which it can not separate. Before attempting further to trace the significance of this universal symbol, let us see what the Greeks had to say about the constellation Pisces. It is related to a watery sign, and thus to the emotions. It is the exaltation of Venus, the goddess of love: that is, love finds its highest expression through Pisces. And it is ruled by Neptune, the upper-octave expression of Venus. Such expression, if it be true to the upper-octave significance, relates to interior states which physical manifestations of love are unable to penetrate. They have their significance chiefly where the astral body is concerned. The Greek legend is that Venus and her son Cupid one day were strolling along the bank of the river Euphrates, when quite unexpectedly Typhon put in an appearance. To escape this selfish monster, typical of Saturn, Cupid and Venus leaped into the water and transformed themselves into the two Fishes. To commemorate this event the Pisces Fishes were placed in the sky. Venus and Cupid represent love. The Fishes into which they were transformed are denizens of the water, and thus signify emotions. While love has a binding power, the ribbon by which the two Fishes are united, to be true to the rulership of Neptune, must represent an actual invisible energy which unites them, but which does not greatly hamper the movements of either. Love manifests on various planes or levels. But on the human plane, when there is natural harmony between the inner natures—that is, vibratory affinity between the finer bodies—and love has developed between the two persons of opposite sex, they easily and rather constantly tune in on each other’s vibratory rates. Depending largely upon the activity of their inner forces and the state of their spiritual development, a circuit, or endless belt of energy forms between them. That is, there is a continuous current of astral energy circulating between them, much as there is a circulation of blood through the physical body of the individual. This circuit is indeed a current of life, possessing amazing potentialities. These potentialities are commensurate to the height of the basic vibratory rates of the two between whom the circuit flows, and to the amount of energy generated by their love, each for the other. Not uncommonly those in love experience the blend of forces which if unbroken develops into this current. Some also are aware that such a current

is in existence. But, as it belongs chiefly to the inner plane of life, mental discords tend to break it, and physical sensations tend to dissolve it. It must be cultivated if it is to persist; and that cultivation must be along the line of developing and maintaining intense and tender love, each for the other. Grosser feelings and passion will effectually destroy this fine belt, or ribbon. It is sensitive to all lower expressions, and thrives on feelings which relate more to spiritual states than to those physical. Selfishness, portrayed by the giant Typhon, is so restrictive in its influence that when it is present even in minor degree, and even when not related to the object of affection, it tends to destroy this endless belt of love. To maintain it those whose love has reached a plane where it can form such a ribbon of spiritual potentiality must expand their affections to embrace all creatures. The desire to destroy another, to deprive another of that which is justly his, or to in any way cause suffering to any living thing, tends to disrupt this fine ribbon by which the loving souls are joined. The knot where the ribbons uniting the two Fishes are tied represents the Ego which is common to both souls, and which is the eternal spark of Deity by, which they are energized. Thus the two souls and their Ego form a distinct system, which when so organized becomes a true spiritual cell in the cosmic body. Such a soul-mate system, or spiritual cell, has a distinctive form on the inner planes; and when made permanent is commonly referred to as an angel. It then no longer belongs to four dimensional existence, but by virtue of its new capabilities is typical of the truly spiritual, or five-dimensional plane. The two souls comprising the angel do not lose their identity; no more so than Venus and Mars lose their identity because they both belong to the solar system. Liberty of action on the part of each soul is still retained; but before they are thus permanently united in a single five-dimensional form—as the two Fishes with their ribbon have a single form and yet each Fish has wide liberty of action—they must have come into a realization of their Cosmic work. As an angel they perform the function in the cosmic scheme for which they have been specially educated by their experiences; and in this work they have complementary abilities. That is, each supplies certain talents, those of both together enabling them to do their Cosmic Work. We may be sure, therefore, that those capable of uniting through the endless belt of finer energies that ultimately will provide the form of such an angel, will not have diverse or conflicting interests. Such divergent interests, through centering the mind strongly on different things, tends to disrupt or dissipate the endless belt of energy flowing between two people. Where the interests are, or an objective of attainment, in that direction the finer energies tend to flow. That is, the energies flow wherever the attention is directed. But when the interests of both are centered on the same things there is no dividing of the energy stream, and the forces of both flow along a single channel. This strengthens the bond between them.

The conditions which are most favorable, when the natural requirements are present, for strengthening the endless belt of finer energies between those who are deeply in love, are the desire to be as helpful and beneficial to all creatures as possible, having a common work by which this is chiefly accomplished, and the cultivation of tenderness and sympathy one for the other. Neptune, the upper-octave planet ruling Pisces, is idealistic in his expression. Therefore, those who cultivate this highest expression of love on earth find it advantageous to idealize all they do. Whatever they do which they feel to be worthy, in the doing they keep the image of their loved one before them and feel that they are doing that thing, not because of duty, but for the sake of the other one. All that is accomplished is thus done for love. And the love motive becomes so powerful, under such cultivation, that hardships are not recognized as such, all life is filled with joy, and great accomplishment results. The joy coincident with the establishment of the endless belt of love is only a small feature of its advantage; for its power to accomplish, working from the four-dimensional plane when loving and constructive thoughts are carried by it, is truly amazing. Herein lies a force which makes Faith, even of the size of a mustard seed, able to move mountains. The Sun is in the decanate pictured by the Fishes from February 20 to March 21. Its Key-phrase is, I Believe, and the text is: Love is the Tree of Life, and its Fruit is Universal Brotherhood. The Two Keys of St. Peter —Cepheus signifies a rock, and the constellation in the sky designated by this name pictures the King of Ethiopia on his throne, with one foot upon the immovable Pole Star, representing Truth. Both Sagittarius and Pisces are dual signs, and both through Jupiter, which is the ruler of one and the co-ruler of the other, have some significance in matters of religion. Joseph, whose, “Bow abode in strength,” represents Sagittarius, the duality of which is symbolized by his coat of many colors. It is this coat which Cepheus, or Pharoah, whom Joseph served so well in the land of Egypt, still holds in one of his hands. Pisces, the decanates of which are pictured by the king, queen and princess of Ethiopia, is the sign of imprisonment, deceit and secret enemies. It belongs to the dark half of the year. Joseph, representing the sign of dreams and prophecy, Sagittarius, told his dreams to his brethren, and these, in true 12th house fashion—for it is through its natural rule of the 12th house of a birth-chart that Pisces signifies these things—conspired secretly to destroy him. They took from him his coat of many colors, with which to deceive his father, and threw him into a pit, representing the sign Capricorn, lowest position of the Sun, into which this luminary moves immediately after it leaves Sagittarius. Sagittarius is the sign of long journeys, hence Joseph when removed from the pit was taken to a far land. Pisces, through the 12th house, rules imprisonment and involuntary servitude; and not only was Joseph sold into slavery, but due to the

perfidy and deception of Potiphar’s wife, while in Egypt he was thrown into prison. And even, while still in Egypt, desiring to bestow a favor upon his brethren, he did it through deception. He concealed the money they paid him in the sacks of grain sold to them, and in addition concealed his cup in the sack of Benjamin, that he might have an excuse for detaining him. The Pharoahs of Egypt were not only the rulers of this land of darkness, but they also were the religious potentates, some of whom had undergone initiation. It was the common thing for them to consult with their high priests, even as Pharoah called upon Joseph to give him council, in all important matters based upon conditions which would arise in the future. The priests who thus advised the ruler were versed in both astrology and in such divination as gained Joseph renown. Peter, of New Testament mention, is a name which, like Cepheus, means rock. And it was upon a rock that Peter was commanded to found his church. In the sky this is, of course, the rock of ages, otherwise known as the Pole Star, which changeth not; the symbol of eternal Truth. Cepheus thus not only represents Pharoah, but in a later story pictures Peter, whose foot, or understanding—and Pisces rules the feet—must rest on Truth; and who holds the keys to hell and heaven. These keys, by which Understanding of the Truth may be gained, are not pictured in Peter’s hand, but adorn the crown Placed on his head. They are shown as seven little spheres, representing the septenary of planets. They are placed on his head because the head is the region representing intellect; and it is the comprehension of the significance of these seven types of energy that opens the gate to an Understanding of Truth, which in turn permits entrance to the higher realms of being. Peter, as shown in the sky, in addition to Joseph’s coat of many colors which he grasps in one hand, also has an implement of power in the other. Understanding alone does not open the heavenly gates. That understanding must be applied in action. Therefore, he holds aloft a scepter, of a form symbolizing the virility and energy of the Sun, a symbol of the same import as the Common Gavel of Ancient Masonry. Thus does this ruler of life and death, of the external world and the astral kingdoms which belong to the 12th house, indicate that he both knows the Truth, and that he applies that knowledge in appropriate action. The scepter of power indicates creative energy under control, and directed as the ruler wills. The control of energy such as the scepter represents indicates that scepter to be one symbol of the Tree of Life. Joseph and Pharoah are not only linked, as types of Sagittarius and Pisces influences, in the Old Testament; but in addition to the Keys which Peter holds, the New Testament in Revelation mentions a Book of Seven Seals. Sagittarius, as natural ruler of the 9th house, the house of publishing, relates to books; and the seven seals are the impress which the seven planets make upon the Book of Nature. Yet this book, which rightfully belongs to Sagittarius and not to Pisces, when mentioned in Revelation is associated with the constellation Cepheus: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.”

Cepheus, or Peter, pictures the Pisces-decanate of the sign which has rule over the astral plane and its denizens. Sagittarius is the sign of religion, seeing clearly and expressing benevolently. Pisces has a religious significance also; but it tends to rely on blind belief; for it is the sign of secret things and of self-undoing. It is because the denizens of the astral plane through the Pisces tendencies have been able to impress their ideas upon the human race, causing it to place Faith in those things which are to the advantage of these selfish astral entities, that the race during the Piscean Age was so bound and fettered by its religious misconceptions. To state the matter in another way, the unseen enemies of mankind belong to the 12th house, ruled over by Pisces. Elementals and earth-bound discarnate human beings are close to the vibratory level of the earth, and are best able to contact it through the conditions represented by Pisces. Through the deception they are able to practice they can in some measure control the trend of human events, and themselves gain a satisfaction for their own desires. Obsession relates to this section of the zodiac, as do mystical manias and religious fanaticism; these being extreme expressions of the influence of such astral entities upon human life. Pisces, however, is a dual sign; and in the higher expression of its attributes it founds its beliefs upon the very Rock of Truth. The astral plane holds entities which practice deception upon the people of the earth whenever they find those who are negative enough to be impressed. But it also, on its higher levels, provides a dwelling place for noble souls who have made extensive research on various planes of being. These, when opportunity offers, transmit facts they have learned to their neophytes upon the earth. The knowledge and beliefs of those on earth are determined to a much greater extent than most realize by the influence of the invisible world. Not only do invisible entities impress their thoughts and desires upon those who unwittingly tune in upon their vibratory rates; but planetary energies stimulate thought-cells within the four-dimensional body of man, and these attract events and prompt to action. We can not say, as some Orientals do, that the physical world is maya, or illusion; for its energies also cause changes in the astral world; but we must acknowledge that most physical events and conditions trace their immediate cause to happenings on the astral plane. We can not know the whole Truth if we ignore the physical world; but as the astral persists after the dissolution of the physical; as its sensations, experiences and scope are so much more vast than those of the physical; and as the immediate stimuli of physical movement are chiefly astral in origin; we can perceive the reason that prompted the ancients to place the constellation picturing Verity in that section of the zodiac which more than any other relates to the astral plane. The Sun is in this Pisces-decanate of Pisces from February 20 to March 1 each year. Not only is the character of each life-form on the earth, that determines its destiny, embraced by the organization of its astral form; but the character so organized is that which persists beyond the dissolution of the physical. Man lives in his astral body, in

fact, is chiefly an astral organization, while still in the flesh. And the same organization continues to live on the four-dimensional plane beyond the tomb. Real life and real death, therefore, such as Peter holds dominion over, relate to the four-dimensional plane which is more closely associated with Pisces than with any other sign. Verity, which is the Key-word of the constellation, is an accurate comprehension of the facts and their relations to each other. Such recognition of Truth permits actions that make a successful adaptation of the life-form to the conditions by which it finds itself surrounded. The keys which unlock the door of Truth also, therefore, unlock the doors of heaven and hell; for action based on falsehood and deception, such as one side of Pisces governs, leads to discord and destruction; while action based upon Verity, which the other side of Pisces governs, leads to harmony and eternal life. Because all things in nature in their essential vibratory rates correspond to astrological influences, these astrological correspondences, such as are symbolized by the seven little globes in Peter’s crown, are the Positive Key to that knowledge, which is essential to progress and to everlasting life. As a feminine complement to this positive key, to assist in unlocking the mysteries of the universe there is also a Receptive Key. This is embraced by the Tarot. The golden key is the understanding of planetary law; for the character of each thing contacted is completely mapped by its astrological vibrations. The silver key is a duplicate of the one of gold, except that its action is feminine and passive, bearing the same relations to the latter that woman bears to man. In fact, the Tarot is to Astrology what the Moon is to the Sun. Astrology and the Tarot are known to initiates as the Two Keys. They are the Keys to Verity, the real keys for which Peter is renowned. The text therefore is the Hermetic Axiom: “As it is above so it is Below, and that which is Below is Like unto that which is Above.” Prometheus Defies Convention —Paracelsus, according to all accounts, was the greatest physician of his day, performing cures where all the other doctors failed. Jesus offered harm to none except the cheating money-changers in the temple, healed the sick, and taught love and kindness. If one were less versed in the power of convention to bind all to old methods, and to persecute any who dare depart from what has been customary, it might be supposed that these great benefactors had been praised by their contemporaries. How Jesus fared need not be told; and Paracelsus was driven from place to place, his life constantly in danger from the members of his own profession, and was finally killed by ruffians believed to be in the pay of those whose outmoded methods of healing were less successful than his own.

On frequent occasions when machines have been introduced into some industry, those engaged in it have staged riots and broken the labor-saving devices. They believed that the machines would displace them; which was true if they were unwilling to learn how to handle the machines. A more successful method of healing also would take the livelihood from many members of the medical profession, as with less illness their services would no longer be needed; yet if they were progressive their energies could to advantage be turned into other equally valuable channels of human service. It is almost impossible to advance any new method by which the human race can be benefited without this new method displacing the service, or at least affecting it, of some whose livelihoods depend upon it. And it is equally impossible to advance any new idea of importance by which the race can be benefited without it affecting the prestige of a large group of people who pose as authorities, or who hold some position of power which would be endangered if the new idea were to be generally accepted. Progress is thus always gained only through conflict. In fact, progress consists of overcoming obstacles. And where human customs and human ideas are concerned the obstacles which cause the most acute conflict are prejudice and self-interest. A thousand patents have been registered from successful models, and yet the labor-saving devices they represent, and the improvements in many lines which they could bring, lie dormant. These patents have been purchased by those who have money already invested in less useful things which would be displaced if better ones were placed upon the market. And to an even greater extent are ideals of high value to the human race suppressed by those with whose profits or prestige their adoption would interfere. We need not think that the ridicule heaped upon Louis Pasteur when he advanced proof of the activities of bacteria in certain diseases, or the persecution of Galileo when he revealed the discoveries of his telescope, are new expressions of the antagonism of conservatives for those progressive. Even in a flock of birds, if one bird begins to act in an unprecedented manner the other birds become annoyed, and if the one departing from convention does not desist, the others birds set upon it, and either kill it or drive it from their midst. Whether in that ancient time when the constellations first were given outline in the sky, or at the present day, if one were intrepid enough to break sharply with conventions, the least that could be expected was imprisonment. Throughout the ages those who have bestowed the greatest blessings on mankind have found themselves chained to the stone walls of dungeons. To depart too markedly from current practice or current belief, no matter how absurd it was, has always meant courting punishment. Because such Self-Sacrifice has commonly been prompted by that sense of Universal Brotherhood which the higher side of Pisces promotes, and because Pisces, through its 12th house affinity relates to imprisonment and crime, the

ancients placed Andromeda, the Chained Lady, in such a position as to picture the middle decanate of Pisces, where the Sun may be found each year from March 1 to March 11. The Key-word of the decanate, Self-Sacrifice, is set forth in the universal symbolism not only of the story of Andromeda, but in that of Prometheus also. In the case of Andromeda the coast of her native land was being ravaged by the Sea-monster, Cetus. This was through no fault of the fair princess; but had been brought on by the arrogance of Cassiopeia, her mother. Cassiopeia had incurred the wrath of Neptune, who was quite justified in resenting her claim to be more beautiful than the Nereides, nymphs of the sea; and Neptune, ruler of Pisces, had sent the Sea. monster to bring destruction to her land. Jupiter, planet of religion, was appealed to in an effort to save the country; and he decreed that only through offering her daughter as a sacrifice to the Sea-monster could Cassiopeia atone for her sin. Andromeda, therefore, not because she had transgressed, but to save her fellow countrymen from death, was chained to a wave-washed rock in the sea for Cetus to devour. We who are interested in presenting The Religion of the Stars to the world, bringing, as it were, the fire from heaven that all may benefit thereby, find the story of Prometheus even more significant. Prometheus, in the first place, was out of favor with the gods because he ridiculed some of their exaggerated pretensions. He was very much in the position of some of us who have actually traveled on the astral plane and had opportunity to observe the conditions there. He did not believe in the current ideas; no more than we believe the materialists who say that when the body disintegrates the soul exists no longer; nor the orthodox who say that a soul who transgresses must suffer eternal torment in hell and that heaven is devoid of useful occupation. Those now who make actual demonstrations that the soul survives the dissolution of the physical body, and those who make actual demonstrations that the planets affect the life and destiny of man, are somewhat in peril of imprisonment. The materialist says the soul of man does not exist after the physical is gone, and can not come back. The orthodox says that it does exist somewhere. But if you stage a demonstration to prove that the so-called dead still persist and have recognizable personalities, you open yourself to persecution. A city ordinance—depending on the city—may demand that if you do, or if you help some unfortunate person through giving astrological advice, you must go to jail. Prometheus, however, was not to be deterred through fear of gods or men from actions which he felt convinced would benefit the human race. Like the valiant souls of all ages who are responsible for the world’s progress, he was willing to sacrifice his own interests if thereby mankind might be benefited. So, with the assistance of Minerva, he climbed the heavens and stole fire from the chariot of the Sun, and brought it down to earth, that man might have its use.

This so provoked Jupiter that he ordered Prometheus chained to a rock, even as Andromeda may now be seen chained, where a vulture was to feed on his liver. His liver thus consumed by day, grew again during the night, never entirely exhausted. As the liver plays so significant a role in this story, it should be explained that the ancients as well as we moderns place this organ of the body under the rule of Jupiter, the planet which rules the 9th house in a natural birth-chart, and thus also religion and public expression. The liver of Prometheus, on which not the fearless eagle fed, but the carrion eating vultures who live from the profits of religious corruption, represents that priceless heritage which alone permits a healthy race; the freedom to publicly express philosophical and religious convictions. Both in ancient and in modern times the favorite method by which enemies of the public, such enemies as the 12th house rules, gain their ends and keep mankind in slavery to their own selfish advantage, has been to persecute the apostles of Truth, and to suppress the dissemination of correct information. It has been proclaimed that truth crushed to earth shall rise again. So also the liver of Prometheus, preyed upon by the human vultures who place a censorship on the dissemination of knowledge, and who purposely distort all information given to the public, grew again. Those who attempt to enlighten the world always find it a painful process. Throughout the ages it has been the custom to imprison those who revealed the corruption of those in high places. The inquisition flourished to prevent facts being broadcast that would show the falsity of certain religious doctrines. Periodicals thrive chiefly upon their advertising, and an article or story which reveals some unpleasant truth about a product advertised in them can not get beyond the editorial desk. Radio stations commonly will not permit facts to be broadcast which tend to offend certain interests of power. Yet Andromeda was not devoured by the Whale-monster. Instead she was rescued by Perseus, her Prince Charming, and had a happiness she could not have hoped for had she not endured Self-Sacrifice. And while Prometheus suffered for a time for gaining fire by which those of earth might live in greater comfort, he too eventually was released. Kind Chiron, representing the Higher Mind of Sagittarius, ruler of the 9th and of public expression, volunteered to take his place. And still later Hercules killed the vulture and he too was freed. When the critical faculties of Hercules, picturing one decanate of Virgo, more widely are brought to bear upon the suppression and distortion of information, we may be sure that the vultures who misinform the public will no longer be tolerated. Furthermore, even while Andromeda and Prometheus were persecuted for their services to the public good they were being amply rewarded, as all who endure misfortune for the benefit of the human race are always rewarded, through building into themselves those qualities which ultimately would permit them far greater freedom in celestial realms than those could have who permitted injustice to thrive unmolested.

Thus does the text become: He Who Sacrifices His Own Desires for the Welfare of Others Draws Down the Divine Fire from Heaven and With It Kindles the Highest Potencies of His Own Soul. The Cloak of Death or the Tree of Life —The last decanate of the zodiac, where the Sun may be found each year from March 11 to March 21, represents the end of the cycle of physical life. Among the constellations this point from which the transition is made to a new cycle is pictured by Cassiopeia, the Lady in the Chair, who with one hand removes the cloak which represents the physical body, and with the other holds aloft a branch from the Tree of Life. Of all regions of the zodiac, the Scorpio-decanate of Pisces thus pictured has closest affinity with both the higher and the lower astral spheres in relation to the condition of existence immediately following physical death. It is here, as the soul leaves the physical body, symbolized by the removal of the cloak, that it experiences in full measure the effect of the astral circuit so well represented by the ribbon binding together the two Fishes of Pisces. This circuit, depending upon its quality and attachments, may become a shackle, such as that by which Andromeda is chained, or it may in truth become the Tree of Life, such as Cassiopeia holds. The alternative revealed by this decanate, the Key-word of which is Vicissitudes, is well set forth in the stories relative to this woman. As one queen, her inordinate pride, selfish ambition and attachment to worldly honors caused her daughter, Andromeda, to be chained to the rock for Cetus to destroy. But in another story, she is the queen who furnished her two children, Helle and Phryxus, with the Ram of the Golden Fleece, which was to carry them from danger into safety. The Bible also portrays this celestial constellation in alternate roles; in the Old Testament as Potiphar’s wife, whose Scorpio desires, and secret enmity when her advances were repulsed, caused Joseph to be placed in prison; and in the New Testament by Mary Magdalene, out of whom went seven devils, and whom Jesus loved. John 11:5: “Now Jesus loved Martha, and her sister, and Lazarus.” When the Sun moves across the celestial equator at the time of the vernal equinox, at that moment it leaves the garment of winter darkness—that is, the longer nights than days—in the hands of Cassiopeia, marking the decanate from which it thus takes exit. This garment of winter symbolizes the physical body of man which is left behind when he passes to the next life. And this episode is still further explained by the cloak which Joseph left in the hands of Potiphar’s wife when he fled her importunities.

As related in Genesis 38, Joseph had been given complete charge over Potiphar’s affairs. He was in a position of trust and responsibility, and as nearly always happens to those who gain positions of power and influence, he was approached by one who used great pressure to influence him to betray that trust. Joseph might have lived now and had the same experience, so typical is it of present-day methods of disposing of one whose integrity becomes annoying to the corrupt who are in power; Genesis 12: “And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, that she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.” When Joseph was placed in jail, due to the false charges of this woman of 12th house affinity it also suggests the circuit of energy pictured by Pisces by which those in love are bound into a single soul-mate system; and that if such a circuit is to result in greater freedom and power, rather than in greater bondage, it must have a vibratory rate which is uplifting and spiritual in quality, such as tender love and unselfish affection tend to generate. That is, if it is to provide the energy of the Tree of Life, rather than bind to lower astral regions, the circuit must raise the lovers to new heights of feeling, and stimulate new endeavors for the welfare of the race. The circuit also can be formed between two people on a level that opens them to the influence of the lower astral plane. This results in the generation of great force; but the force so generated is confined in its effects to the things of a phenomenal nature, being unable to affect the finer substance of the higher astral spheres. That is, the ribbon of Pisces, unless generated by a fine and exalted type of love, tends toward imprisonment rather than to greater freedom. As is always true, that which can be used for good can also be used for evil. And this circuit, when built on a lower, coarser level, while giving great magical ability, tends in the direction of Death rather than in the direction of Life. It then performs the same function as the circuit in a seance room when those present take hold of hands and sing. It generates a circuit of astral energy of great force, and also liberates etheric energy in volume. But the astral energy flow thus established, is of a vibratory rate corresponding to the elementals and other entities of the astral spheres closest to earth. These denizens of the realm signified by the house of self-undoing in a birth-chart, find such a circuit of energy of their own plane a stream that enables them to move into the astral bodies and in contact with the etheric energies, of those through whom the current flows. They are carried by the current wherever it goes, and as it goes through the bodies of those comprising the circle, they are able to bring their influence to bear directly upon the etheric energies and nervous systems of those thus contacted.

With a contact so fully established, either through a seance circle or through a circuit established between two lovers whose desires are on the level of those of Potipher’s wife, these 12th house astral entities are able to use both the etheric energies generated and the astral energies present, to bring things to pass on the physical plane. The energy may be used for healing, for influencing other persons to do as those on the circuit desire, for demonstrations of phenomena, or for the purpose of selfish magic. On such a circuit, however, because it has affinity through its vibratory rate with lower astral entities, whenever the attention of those generating the energy is relaxed, this enables the denizens of the lower astral to take control and use the circuit for their own purposes, of which those from whom the energy is drawn have no knowledge. Gradually, as the circuit continues, and gains strength, those who furnish the energy tend to lose control of it or even of its manufacture. The etheric component is felt by them racing through their nervous system. And its too great withdrawal from the vital reservoir of the body leaves them depleted and with an aching spleen. They still may direct it occasionally to some purpose of their own; but for the most part, even while they sleep, it is used by low astral entities to further their own ends in influencing the trend of thought and events on earth. These 12th house entities, enemies of the human race, use the force thus placed at their command to impress upon sensitives wherever they can be contacted, ideas which tend to prevent an understanding of true spirituality, and which tend relentlessly to draw these sensitives into their power. And in time those who furnish the current, through having it constantly directed by the astral denizens to that end, lose all power to direct its flow, and are chained by it, and must do henceforth the bidding of their astral jailers. Yet the same principle, a circuit of energy such as the ribbon of Pisces represents, when used upon a higher, unselfish plane, exalted by ecstatic feelings of tender love, instead of imprisoning, becomes the Tree of Life. It is true that on this more spiritual level it brings those on the circuit into contact with the intelligences of this higher region. But these are too wise and too unselfish to desire to use the energies thus made available to control either those on the circuit or to demonstrate amazing phenomena on the physical plane. Thus it is that the circuit lifts or lowers those on it to the level of the after-life world corresponding to its vibratory rate. If that rate is low it brings intimate contact with low astral intelligences; but if that rate is high, it brings equally close contact with exalted intelligences of the higher astral planes. And these never take control. The information they impart is given merely as advice, with full liberty on the part of those receiving it to accept or reject. Furthermore, when the energy of the circuit is that of an unselfish and spiritual love, in which all animal qualities and desires have been sublimated and true regeneration has taken place, it gives the ability not only here, but in the after life, to penetrate the higher spheres and to there enter upon the Cosmic Work.

It then becomes not such an influence as Mary Magdalene was under at first; for, according to St. Luke 8:22, she had at one time been possessed of seven devils; just such a condition as the lower circuit in connection with the 12th house influence tends to attract. But Mary Magdalene was loved by Jesus, who cast the devils out of her. After this she became one of those who ministered to him at the cross, and who on going to the tomb which he had left, was told by the angel there to herald the resurrection to all the world. Instead of the devils which once she had had, having tuned in on a spiritual circuit in which unselfish love was dominant, she had partaken of the fruit of the Tree of Life. Such a spiritual circuit, among other things, permits of passing to the next life in full consciousness. Thus the text with which the circle of constellations closes is: Man May Pass from This Life to the Next, Even Through Death, With No Greater Break in His Affairs than Would be Occasioned by Leaving His Acquaintances in One City and Taking up His Activities in Another City Amid a Different Group of Friends.

Horary Astrology

How To Erect A Horoscope

Sample: Student Chart Blank Permission is granted to reproduce this chart.

J us t like Eart h's axis, Celes t ial Axis deviat es from vert icle t o plane of orbit by 23½º

th Nor

Cele

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This line is vert ical t o plane of Eart h's orbit &eclipt ic

0 t ia l

cle Cir ur Ho Axis er e S ph

s Cele

PISCES

2 3 ½º

t les Ce

at qu lE

Eart h's orbit and eclipt ic are on s ame plane

SEPTEMBER

J UNE

DECEMBER

les Ce

Eart h's Axis

MARCH Ecli pt

2 3 ½º

SUMMER SOLSTICE

Eclipt ic

l t ia

t ua Eq

WINTER SOLSTICE

O GRIV

12 cle Cir ur Ho t eles th C S ou

Earth’s Orbit inside Celestial Sphere

ole ia l P

When s een from Eart h t he Sun appears t o s hift eas t ward t hrough t he zodiac

Declination of Angles Referred to in Footnote #4

Tables I thorough IV

C.C. Zain Birthchart, Author of the 21 Brotherhood of Light Lessons

Accuracy: Research has shown the necessity of correcting birth charts for precision. This process involves finding ALL the house cusps to the exact MINUTE for exact Sidereal Time (page 21) and exact Latitude (page 144, Chapter 8 in this book). ALL house cusps will then show the exact minute on them. Just as a scientist uses the most accurate methods available even if his data is incomplete; so should the astrologer strive for precision and accuracy in every chart. Final examinations with charts will not be considered correct until this is done. Comprehension: Additional explanatory material has been added in the margins to aid the student’s understanding of the chart construction process. For some students, however, it may be easier to delay a more in depth understanding and simply apply the step by step rules to each

Chapter 1 How To Erect A Horoscope IN erecting a horoscope there are simple problems of two separate kinds. The first set of problems maps the positions of the signs of the zodiac in relation to the earth. The second set of problems maps the positions of the various planets in relation to the zodiacal signs. These problems are quite distinct from each other because the positions of the zodiacal signs are calculated from Sidereal Time, while the positions of the planets are calculated from Equivalent Greenwich Mean Time. Most of the trouble experienced by beginners arises from failing to remember that the kind of time used for mapping the zodiacal signs is not the same as the time used for mapping the planets. Both the Sidereal Time of Birth and the Equivalent Greenwich Mean Time of Birth are derived from still a third kind of time, called Local Mean Time. Because it is necessary first to find the Local Mean Time before either of the other kinds of time can be ascertained, and therefore before either sign positions or planet positions can be computed, I call the Local Mean Time the DOMINANT FACTOR. From this Dominant Factor, or Local Mean Time, the Sidereal Time of Birth is calculated. Because this Sidereal Time of Birth is the key to the positions of the zodiacal signs, I call Finding the Sidereal Time of Birth the FIRST KEY PROBLEM. From this Dominant Factor, or Local Mean Time, the Equivalent Greenwich Mean Time Interval is calculated. Because this Equivalent Greenwich Mean Time Interval is the key to the positions of the planets, I call Finding the Equivalent Greenwich Mean Time Interval of Birth the SECOND KEY PROBLEM. Yet before attempting the actual work of erecting a horoscope the student should know what a horoscope is, what data is required to erect it, the meaning of the symbols commonly employed, and how to add and subtract both Longitude and Time. These can be conveniently handled as PRELIMINARY EXPLANATIONS.

It should now be clear that erecting a horoscope divides itself according to the natural sequence of the work into four well marked divisions that are based upon) PRELIMINARY EXPLANATIONS, DOMINANT FACTOR. FIRST KEY PROBLEM, and SECOND KEY PROBLEM. In the complete work there are eleven separate processes or steps. When you become accustomed to them some of these steps will be passed over so rapidly as hardly to be noticed; yet unless short cuts are used these eleven steps are always taken in the erection of a complete horoscope. The time for which the chart is erected may be before noon or it may be after noon, the place may be east, or it may be west, of a standard meridian, or there may be other variations. In this one lesson I have taken into consideration all the various conditions and circumstances an astrologer is apt to meet, and have formulated rules and given examples having reference to them all. You will find twenty-seven rules. So many rules, and the examples illustrating them, may give you the impression that erecting a horoscope is a formidable task. Yet as a matter of fact, in the erection of any one chart only a part of the rules are used. Even the following of the eleven necessary steps quickly becomes almost automatic, and you will soon do most of the calculations mentally about as quickly as you can conveniently enter the results in the map. Instead of being a complicated task, all that is really necessary to erect a horoscope is the knowledge that the signs are placed in the map from the Sidereal Time of Birth, that the planets are placed in the map from Equivalent Greenwich Mean Time Interval of Birth, that both of these different times are computed from the Local Mean Time of Birth, and the use of addition, subtraction, and common sense.

PRELIMINARY EXPLANATIONS The word horoscope is derived from Greek words meaning hour view. It is a map of the heavens showing the positions of the planets and zodiacal signs as viewed from some particular place at some particular time. There are, therefore, three distinct factors necessary for the erection of a horoscope of birth of a child or other event: A—Astronomical data from which the positions of the signs and planets may be calculated. B—The place of birth from which the heavens are to be viewed. C—Time of birth—Year, Month, Day of Month, and Time of Day, A. M. or P. M.—when the heavens are thus to be viewed. (A) The necessary astronomical data for calculating the positions of the signs and planets may be found in an Astronomical Ephemeris for the year of birth. Astronomical ephemerides commonly cover but a single year each, and may be had for each year since 1850.

Sample Ephemeris

The data for determining the relation of the heavens to the particular place may be found by consulting a Table of Houses for the Latitude of the place. A Table of Houses is good for any year, and need only approximate the latitude of birth. Raphael’s1 ephemeris contains not only the positions of all the planets for mean noon, Greenwich, for each day of the year covered, but also contains an aspectarian, a table of houses for several important places, and a table of proportional logarithms. (B) The location of the place for which the horoscope is erected may be ascertained by consulting a common atlas or geography and finding its Latitude and Longitude. Longitude is expressed in ° (degrees), ´ (minutes), and " (seconds) E (east) or W (west) of Greenwich. Latitude is expressed in °, ´, and ", N (north) or S (south) of the equator. Where unusual precision is required geocentric latitude is used, but the latitude of the common map is precise enough for all ordinary purposes. (C) There are various systems for recording time which are or have been in use. Unless the time used is known, a correct chart cannot be erected. This matter of what kind of time was used at any given date is of utmost importance, but is so complicated that it requires a special volume for treatment. Such a volume is published entitled, World Daylight Saving Time. As the astronomical data given in the ephemeris is calculated for Mean Time, unless the time of birth is given in terms of local mean time it becomes necessary to convert the recorded time into local mean time.

Used at the time of this writing. Other ephemerides work as well as Raphael’s, as long as they have pertinent information such as declinations.

The use of local mean time requires that every place having a different longitude should have a different time. As this is a nuisance, Standard Time is now used in most parts of the world. In the United States the country is divided into four Standard Time Zones each containing 15° longitude. The Standard Meridian for Eastern Time is 75°, or 5 hours, west; the Standard Meridian for Central Time is 90°, or 6 hours, west; the Standard Meridian for Mountain Time is 105°, or 7 hours, west; and the Standard Meridian for Pacific Time is 120°, or 8 hours, west. Eastern Canada has a further zone, called Atlantic Time, which is but 4 hours west. Theoretically, all places 7 ½° east and 7 ½° west of a standard meridian should keep the same time. As a matter of fact, railroad divisions and natural boundaries greatly influence the actual place where time changes are made. Furthermore, the dividing line where such changes of time take place has not remained constant, but has shifted along with railroad changes and the development of certain regions. The map on page 11 of this lesson, gives the zones and places of time change as they exist at the present time. But if a birth is near these places of time change, much pains should be exercised to ascertain just what time was used in recording the birth. Standard Time was adopted throughout the United States, theoretically, Nov. 18, 1883, at Noon; and in Great Britain in 1880. Actually it was not used in many places until considerably later. Previous to Sample Atlas Page these dates each place used its own time, the Local Mean Time. On all dates after the adoption of Standard Time, when the time given is that of the ordinary watch or clock, it becomes necessary to convert this standard Time to Local Mean Time. To still further complicate matters, during and following the great war, daylight saving time was adopted in many countries. It was in general use in the U. S. during 1918 and 1919, and is still used in some sections of the country. As if this were not confusion enough, in some towns in the eastern U. S. at the present, there are two kinds of time in use. Daylight Saving Time has been made legal, but as it so complicates schedules, the railroads continue to use Standard Time. To get the time of birth right, inquiry must be made as to which time was used in the record.

The U. S. used Daylight Saving in 1918 from March 31 to October 27, and in 1919 from March 30 to October 26 but where continued the change date varies. When the birth is timed by Daylight Saving, it becomes necessary to subtract one hour from the clock time to get the Standard Time. Then in the usual way, Standard Time may be converted into Local Mean Time. Then again, in some countries, notably Russia, the Julian Calendar was used up to the time of the Revolution in 1917. Even here there are exceptions, as some places on the Black Sea used the calendar of their neighbors. When, however, the date is given Old Style, as it was reckoned in Russia, it must be converted into the Gregorian Calendar, or New Style, because the ephemeris is calculated New Style. This is done by adding 12 days to Old Style dates occurring in the 19th Century, and by adding 13 days to Old Style dates since 1900. Thus, Jan. 2, 1916, Old Style, is the same as Jan. 15, 1916, New Style. The horoscope, consequently, should be erected for Jan. 15. Time Zone Diagram Numbers outside circle are longitudes of the standard meridians. Numbers inside are corrections in hours to universal time.

How to recognize astronomical symbols, and the signs that always occur opposite each other.

Table I (page 5) gives the names of the zodiacal signs, the symbol for each sign, the number of each sign in the zodiac (not its vibratory number), and the signs that are always opposite each other. This table should be thoroughly memorized. Table II (page 5)gives the names of the planets, the symbol for each planet, and—with the exception of the Sun which is given first because most important—the order of their speed through the zodiac, the Moon being fastest in motion. This table also should be well memorized. Geographical longitude and celestial right ascension (R.A.)2 are expressed in °, ´, and ". Zodiacal longitude is expressed in S, °, ´, and ". Table III (see Table page 5) gives the necessary data. It should be memorized.

For plotting the positions of fixed stars, which may be far north or south of the zodiac, Right Ascension is more convenient than zodiacal longitude, and is chiefly used in astronomical works; but is not employed in erecting a birthchart, nor in progressing the planets.

How to add and subtract Longitude, Right Ascension, Mean Time and Sidereal Time. Rule 1. —To add Long. or R.A. Add the ", and if the sum exceeds 60" subtract 60" from it, the remainder being " and each 60" being called 1´ and added to the ´ column. Add the ´ including that carried over from the column and if the sum exceeds 60´, subtract 60´ from it, the remainder being ´ and each 60´ being called 1° and added to the ° column. Add the °, including that carried over from the ´ column, and if the sum exceeds 360° subtract 360 from it. The remainder being °, and each 360° being called a circle and discarded. Example (1). Given Perth, W. Australia, with a long. 115° 54´ E. and St. Johns, Newfoundland, with a long. 52° 42´ W to find how far in long. they are apart. 115° 54´ 00" +52° 42´ 00" 168° 36´ 00"

E W. to be added. apart is the Answer

Rule 2. —To subtract Long. or R.A. Subtract " from ", and if the minuend be too small, borrow 1´ from the ´ column, and calling it 60" add to the minuend " column. Subtract ´ from ´, and if the minuend be too small borrow 1° from the ° column and calling it 60´ add to the ´ in the minuend. Subtract ° from ° and if the minuend be too small add the full circle of 360° to the ° in the minuend to make subtraction possible. Example (2). Traveling in a westerly direction from San Francisco with a long. of 122° 26´ W., how far is it in long. to Buenos Aires with a long. of 58° 18´ W.? 58° 18´ 00" 360° 418° 18´ 00" -122° 26´ 00" 295° 52´ 00"

add degrees in a circle. equals new minuend. subtract equals the Answer

Mean Time and Sidereal Time are expressed in h (hours). m (minutes), and s (seconds). Table IV, giving this, should be memorized.

Rule 3. —To add Mean Time proceed as in adding long. except that if the total sum exceeds 12h, 12h should be subtracted from it, calling the difference P.M. of the same day if A.M. was given, or A.M. of the following day if P.M. was given. Example (3a). Given a mean time of 11h 58m 32s A.M. Jan. 6, to find the mean time 6h 23m 52s later. 11h 58m 32s +6h 23m 52s 18h 22m 24s -12h 6h 22m 24s

A.M. Jan. 6 add for correction subtract P.M. Jan. 6 is the Answer

Example (3b). Given a mean time of 10h 24m 31s P.M. Jan, 6, to find the mean time 8h 42m 35s later. 10h 24m 31s + 8h 42m 35s 19h 07m 06s -12h 7h 07m 06s

P.M. Jan. 6. add subtract A.M. Jan. 7 is the Answer

Rule 4. —To subtract Mean Time Proceed as in subtracting long. except that if the minuend be too small in h, 12h must be added to it, and the difference is then P.M. of the day before if A.M. time is given, or A.M. of the same day if P.M. time is given.

Example (4a). Given a mean time of 8h 42m 36s A.M. Jan. 6, to find the mean time 10h 38m 56s earlier. 8h 42m 36s +12h 20h 42m 36s -10h 38m 56s 10h 03m 40s

A.M. add subtract P.M. Jan. 5 is the Answer

Example (4b). Given a mean time of 7h 37m 22s P.M. Jan. 6, to find the mean time 9h 21m 58s earlier.

7h 37m 22s P.M. +12h add 19h 37m 22s - 9h 21m 58s subtract 10h 15m 24s A.M. Jan. 6 is the Answer Rule 5. —To add or subtract Sidereal Time (S.T.) proceed as with mean time except that when the sum is in excess of 24h, 24h must be subtracted, the remainder being the required S.T.; and when the minuend is too small to permit subtraction, 24h must first be added to it. Example (5a). Given a S.T. of 19h 24m 29s. to find the S.T. 6h 4m 31s later. 19h 24m 29s +6h 04m 31s add 25h 29m 00s -24h subtract for correction 1h 29m 00s Is the Answer

Example (5b). Given a S.T. of 4h 27m 18s, to find the S.T. 5h 41m 28s earlier. 4h 27m 18s +24h 28h 27m 18s - 5h 41m 28s 22h 45m 50s

add subtract is the Answer

Rule 6. —To add Zodiacal Longitude proceed as in geographical longitude except that if the sum exceeds 30°, subtract 30° from it, each 30° being called One Sign and added to the sign column. If the signs exceed 12, subtract 12S from the sum, being careful to note that Pisces is both sign 12, and sign 0. Example (6). Given Pisces (12S) 28° 4´ 29". to add 4° 16´ 33" to it. 12S 28° 04´ 29" + 0S 04° 16´ 33" add 13S 02° 21´ 02" 12S subtract 1S 02° 21´ 02", or Aries 2° 21´2" is the Answer

Rule 7. —To subtract Zodiacal Longitude proceed as in subtracting geographical longitude except that if the minuend be too small in S, 12S must be added to it, and if too small in °, 30° (1S) must be borrowed fro m the S column. Example (7). Given Aries 4° 32´ 16", to ract 20° 33´ 19" from it. 1S 04° 32´ 16" +12S add 13S 04° 32´ 16" 20° 33´ 19" subtract 12S 13° 58´ 57" or Pisces 13° 58´ 57" is the Answer

THE DOMINANT FACTOR

Difference of Local Time Between Two Places Equals Their Difference in Longitude

subt

STEP 1. How to Find the Local Mean Time. —One complete revolution of the earth on its axis, which is the time between two successive transits of the sun’s semi-diameter across the same meridian, measures 24 hours. In the complete revolution the 360° of geographical longitude measuring the earth’s circumference pass under the sun at meridian. Dividing 360° by 24, gives 15° that pass under the sun at meridian every hour. Dividing this hour of 60 minutes by 15 gives 4 minutes as the time required for 1° longitude to pass under the sun at meridian. Thus in the prevalent method of reckoning, the Standard Meridians of Time, starting at Greenwich, are exact multiples of 15° E. or W., there being a difference of just 1h in time between successive Standard Meridians. A glance at the maps on pages 11and 12 will indicate these various meridians and time zones. Now if the place for which the chart is to be erected is exactly on one of the Standard Meridians the Local Mean Time (L.M.T.) is the same as the time recorded by the clock. But since standard time came into use, if the place is either E. or W. of a standard meridian, the clock time must be converted into L.M.T. Clocks west of a Standard Meridian are FAST. Clocks east of a Standard Meridian are SLOW. And as 1° longitude is the equivalent of 4m time, as shown above, the number of ° E. or W. of the Standard Meridian may be converted into time merely by multiplying by 4 and calling the result minutes. Rule 8. —When Standard Time is given to find the L.M.T. at a place west of a Standard Meridian multiply the ° distant from the standard by 4, calling the result minutes, multiply the minutes by 4 to get seconds, and subtract from standard time. Example (8). Given a standard time at San Francisco of 5h 00m A.M., to find the L.M.T. San Francisco is 122° W. 26" long. The Pacific Standard Meridian is 120° W. Difference in long. is 2° 26´. 2° 26´ X 4 gives 9 minutes 44 seconds.

5h 00m 00s A.M. -9m 44s subtract 4h 50m 16s A.M. L.M.T. is the Answer

Rule 9. —When Standard Time is given to find the L.M.T. at a place east of a Standard Meridian multiply the ° distant from the standard by 4. calling the result minutes, the minutes by 4 to get seconds, and add to the standard time. Example (9). Given a standard time at New York of 5h 32m P.M., to find the L.M.T. New York is 73°W. 57’ long. The Eastern Standard Meridian is 75° W. 00’. Difference in long. is 1° 3´. 1° 3’ X 4 gives 4 minutes 12 seconds. 5h 32m 00s P.M. + 4m 12s add 5h 36m 12s P.M. L.M.T. is the Answer

Line 19 Correction: Because the earth rotates at a rate of 1° in 4 minutes, the solar day is longer than the sidereal day by a little less than 4 minutes (3m56s). A correction of 9.86 secs per hour of EGMT (3m56s¸24h=9.86s) must be made.

FIRST KEY PROBLEM SIGNS ON HOUSES STEP II. How to Find the Sidereal Time of Birth. —The celestial equator is the projection of the earth’s equator in the heavens. There are 360° in the celestial equator. To measure any circle a starting point is necessary. The starting point for measuring along the earth’s equator is the Meridian of Greenwich. The starting point for measuring along the celestial equator is the point where the sun crosses it each year moving north in the spring of the year. This point is the vernal equinox called 0° Aries. The distance E. or W. of Greenwich as we have seen may be expressed in °, ´, and ", or in h, m, and s. So, likewise, the distance E. or W. of 0° Aries may be expressed in °, ´, and ", and so expressed is called Right Ascension (R.A.). Or it may be expressed in h, m, and s, and then is called Sidereal Time (S.T.). R.A. in the heavens corresponds to geographical longitude. Sidereal Time is the distance along the celestial equator from 0° Aries expressed in Time. The S.T. at noon of any day represents the distance of the point on the celestial equator from 0° Aries that is on the Mid Heaven (M.C.) at noon of that day. Knowing the S.T.—distance from 0° Aries in time—on the M.C. at noon, and that the whole celestial equator must pass the M.C. in 24h, it is easy to calculate the S.T.—distance from 0° Aries—that is on the M.C. at any moment of that day. The INTERVAL of time since noon added to the S.T. at noon, or the INTERVAL of time before noon subtracted from the S.T. at noon, must give the required S.T. This is the exact distance of the point on the M.C. from 0° Aries. The Sidereal Time at noon for each day at Greenwich is given in the ephemeris for the year in which the date occurs. Rule 10. —To find the Sidereal Time when the L.M.T. is after noon, consult the ephemeris for that year and day and to the S.T. there given for noon add the L.M.T., or INTERVAL after noon. For greater precision see correction below. Rule 11. —To find the Sidereal Time when the L.M.T. is before noon, consult the ephemeris for that year and day and from the S.T. there given for noon subtract the INTERVAL between the L.M.T. and noon. For greater precision see correction below. Correction of Sidereal Time for Precision

—As Sidereal Time increases at the rate of approximately 4 minutes a day where precision is required a correction of 9.86s (roughly 10s) per hour must be made both for longitude from Greenwich, and for the INTERVAL between L.M.T. and noon. The separate correction for L.M.T. is best performed by always ADDING 9.86s per hour to the INTERVAL between L.M.T. and noon. The separate correction for longitude may best be performed by adding 9.86s per hour to S.T. if west, and subtracting 9.86s per hour from S.T. if east, longitude. It is easier in actual practice to make BOTH corrections at one operation after finding the E.G.M.T. INTERVAL (Step IV) by adding 9.86s per hour that the INTERVAL E.G.M.T. is past noon to the S.T., or subtracting 9.86s per hour that the INTERVAL E.G.M.T. is before noon from the S.T. See Lesson No. 36. For the sake of clearness of detail the examples here perform the two corrections separately. Example (10). Given a L.M.T. of 5h 36m 12s P.M. Jan. 2, 1920, at New York, to find the Sidereal Time. 5h 36m 12s L.M.T + 55s to correct. interval 5h 37m 07s +18h 43m 20s S.T. correction (See ephemeris) 24h 20m 27s + 49s correction for longitude 24h 21m 16s - 24h subtract day 0h 21m 16s True S.T. is the Answer

Example (11). Given a L.M.T. of 4h 50m 16s A.M. March 4, 1920, at San Francisco, to find the Sidereal Time. 12h 00m 00s - 4h 50m 16s 7h 09m 44s + 1m 11s 7h 10m 55s

noon any day L.M.T., subtract minus interval of time to correct interval corrected interval

22h 47m 47s S.T. Mar. 4, noon - 7h 10m 55s subtract int. 15h 36m 52s + 1m 20s correction for longitude 15h 38m 12s True S.T. Answer

HOUSE CUSPS STEP III. How to Place Signs and Degrees Upon House Cusps. —The dividing line between one house and another is called its cusp. The houses are numbered in example chart No. 1 (see page 2). Rule 12. —In a table of houses for the latitude of birth find in its column the S.T. of birth. Opposite this time, or its nearest approximate, will be found the sign and degree to be placed on each house cusp from 10th to 3rd. When these have been entered into the chart on their appropriate cusps, place the same degree of the opposite sign on the opposite house cusp. Signs opposite each other are given in Table I. Example (12) Given a S.T. of Birth at New York of 0h 21m 16s, to place the zodiacal signs and degrees in the chart. New York is 40° 43´ N. Latitude. Consulting the table of houses for this latitude given in Raphael’s ephemeris I find the nearest S.T. given as 0h 22m 02s. Opposite this S.T. under column marked 10, I find 6°, and looking up this column I find this to be of the sign Aries. I therefore place 6° Aries on the cusp of the 10th house in the chart. Opposite the same S.T. I find 13° Taurus on the 11th house cusp, 21° Gemini on the 12th house cusp, 23° 24´ Cancer on the 1st house cusp, or Ascendant, 13° Leo on the 2nd house cusp, and 6° Virgo on the 3rd house cusp. And I place them thus in the chart. For the 4th house cusp I look in Table I of opposite signs and as Libra is always opposite Aries I use 6° Libra. For the 5th house cusp I use 13° Scorpio, as Scorpio is opposite Taurus; on the 6th I use 21° Sagittarius because Sagittarius is opposite Gemini; on the 7th I use 23° 24´ Capricorn because Capricorn is opposite Cancer; on the 8th I use 13° Aquarius because Aquarius is opposite Leo; and on the 9th 1 use 6° Pisces because Pisces is always opposite Virgo. Example chart No. I has been corrected by Rule 13.

Inserting Missing Signs —Frequently the same sign will be found on more than one house cusp. When this occurs other signs are missing. These may be found by counting the signs in their regular order. They should then be entered on the map in the middle of those houses wh ere they fall by their natural sequence in the zo diac. Tables of houses may be had giving the use cusp to the nearest tenth of a degree. here great precision is required the exact nute on any house cusp may be found by following rule:

ho W mi the

Rule 13.3 4 —To find the exact ´ on any house cusp: Look in a table of houses for the latitude of bir th. Find (a) the difference between the ne arest and the next nearest S.T. of birth. Fi nd (b) the difference between the True S.T. of birth and the nearest S.T. of birth. Find (c) the difference between the cusps corresponding to the nearest and the next nearest S.T. of birth. Then (a): (b) :: (c): ?

Multiply (b) by (c) and divide the product by (a). If the True S.T. of birth is more than the nearest S.T. add; if less, subtract. Example 13. To find the exact ´ on the Ascendant when the S.T. of birth at New York is 0h 21m 16s. 0h 22m 02s nearest S.T. - 18m 21s next nearest 03m 41s or 221s (a) 0h 22m 02s nearest S.T 21m 16s true S.T 0h 00m 46s (b) 4S 23° 24´ - 4S 22° 40´ 0S 00° 44´

nearest cusp next nearest (c)

See “Chart Erection Short Cuts and Examples” (last chapter in this book) for latitude correction notes.

For mapping the character, and the type of events which the thought-cells so mapped tend to attract, a chart with the nearest degree on the Ascendant and Midheaven is precise enough. But when it is desired to progress the positions of the chart to determine WHEN energy from a certain planet will be added to a group of thought-cells in sufficient volume to attract a specific event, it is essential that the Ascendant and Midheaven, which are treated as planets, should be calculated to the exact minute of zodiacal longitude.

To Work a Problem In Proportion —As the product of the means is equal to the product of the extremes, when the two inner terms are given multiply one by the other and divide the product by the outer term. When the two outer terms are given multiply one by the other and divide the product by the inner term. The result is the answer. Such problems are taught in grammar school, and are essential to astrological work. 221 (a) :46 (b) ::44 (c): ? 44 X 46 equals 2024 2024 divided by 221 equals 9´ 4S 23° 24´ 9´ 4S 23° 15´

subtract or,Cancer 23° 15´ is the Answer

South Latitude —Tables of houses for north latitude may be used for places in south latitude by adding 12h to the S.T. and using the degrees thus found, but placing opposite signs on the house cusps. Detailed examples of this will be found in lesson No. 36.

SECOND KEY PROBLEM PLANETS IN SIGNS STEP IV. How to Find the E.G.M.T. INTERVAL Rule 14. —To find the difference in time between the place of birth and Greenwich, multiply the ° distant in longitude from Greenwich by 4, calling the product minutes, and multiply the ´ by 4, calling the product seconds. Convert into hours and minutes. Example (14). Given a long. of 73° W 57´ (New York) to find the difference in time from Greenwich. 73 X 4 equals 292m. 57 X 4 equals 228s. 292m divided by 60 equals 4h, plus 52m remainder. 228s divided by 60 equals 3m, plus 48s remainder. 4h 52m plus 3m 48s equals 4h 55m 48s. Ans. Rule 15. —Divide the ° by 15. The quotient is hours, the remainder multiplied by 4 is minutes.

Example (15). Given a long. of 118 ¼ ° (Los Angeles) to find the difference in time from Greenwich. 118¼ divided by 15 equals 7h. The remainder, 13¼ X 4 equals 53m. 7h 53m, Ans. Rule 16. —To find the E.G.M.T. when the place is west of Greenwich, add the difference in time to the L.M.T., when the place is east of Greenwich subtract the difference in time from the L.M.T. Example (16a). Given a L.M.T. of 5h 36m P.M. and a difference in time of 4h 56m W. (New York), to find the E.G.M.T. 5h 36m P.M. L.M.T. add + 4h 56m 10h 32m P.M. E.G.M.T. is the Answer Example (16b). Given a L.M.T. of 10h 02m A.M., and difference in time of 54m E. (Berlin), to find the E.G.M.T. 10h 02m A.M. L.M.T. 54m E. Subtract 9h 08m A.M. E.G.M.T. is the Answer Example (16c). Given a L.M.T. of 4h 50m A.M., and difference in time of 7h 53m W. (Los Angeles), to find the E.G.M.T. 4h 50m A.M. L.M.T. W. add + 7h 53m 12h 43m - 12h 00m subtract 0h 43m P.M. E.G.M.T. is the Answer The Interval E.G.M.T. is the number of hours and minutes after noon, called a PLUS INTERVAL, or the number of hours and minutes before noon, called a MINUS INTERVAL. Thus in the above examples the E.G.M.T. Interval of (a) is plus 10h 32m, of (c) is plus 0h 43m. But if the E.G.M.T. is before noon, it must be subtracted from noon to get the Interval, and the result is then a Minus Interval. Thus in the above example (b) find the Interval. 12h 00m Noon - 9h 08m A.M. E.G.M.T. 2h 52m Minus Interval is the Answer

STEP V. How to Find the-Constant Proportional Logarithm. —A table of proportional logarithms is a decimal mathematical table simplifying difficult problems in proportion. The Constant Logarithm is the number found in a table of proportional logarithms corresponding to the E.G.M.T. Interval. Rule 17. —To find the Constant Logarithm look in a table of diurnal proportional logarithms and find the figure corresponding to the E.G.M.T. Interval. Example (17). Find the Constant Log. for an interval of plus 10h 32m. Interval is 10h 32m. Looking in the table of proportional logarithms in the back of Raphael’s ephemeris I look down the column marked 10h until it intersects with the horizontal column marked 32m. There I find .3576. Ans. STEP VI. How to Find the Daily Motion of Any Planet. —In recent years the swifter planets have their daily motion given for each day in the latter part of Raphael’s ephemeris. Rule 18. —To find the daily zodiacal motion of any planet, consult the ephemeris for the two days between which the E.G.M.T. occurs and subtract the less longitude from the greater in the regular order of the zodiacal signs.5 Example (18). Find the daily zodiacal motion of the Moon Jan. 2, 1920. 3S 08° 31´ 47" - 2S 23° 43´ 38" 0S 14° 48´ 09"

Jan. 3 Jan. 2 Is the Answer

Pluto’s position is given in Raphael’s ephemeris starting 1934, and in the Pluto ephemeris for earlier years. Call the days between ephemeris positions (a), the days between ephemeris date and required date (b), the minutes Pluto moves between these two positions (c), and the motion of Pluto during required interval (d). Then (a): (b) :: (c) (d). Thus using the Pluto ephemeris, during the 30 days (a) from December 16, 1919, to January 15, 1920, Pluto moves 35´ (c). The interval between January 2 and January 15 is 13 days (b). 35 multiplied by 13 and divided by 30 gives 15´ as the motion of Pluto during this interval. As it is retrograde, add these 15´ to the place of Pluto January 15, and it gives the longitude of Pluto January 2, 1920, as 6 Cancer 36 R.

Rule 19. —To find the daily declination motion of any planet, consult the ephemeris for the two days between which the E.G.M.T. occurs, and if both are either N. or S. declination subtract the less from the greater; but if one is N. and the other S. declination, add the given declinations. If the declination is given only every 2nd or 3rd day the result must be divided by 2 or by 3 to get the daily motion. Example (19a). Find the daily declination motion of Mercury Jan. 2, 1920. S.22° 51´ Jan. 3 Jan. 2 -S.22° 39´ 0° 12´ daily motion is the Answer Example (19b). Find the daily declination motion of Venus Apr. 14, 1920. S.0° 14´ Apr. 14 -N.0° 15´ Apr. 15 29´ daily motion is the Answer STEP VII. How to Find the Proportional Logarithm of the Daily Motion of a Planet. Rule 20. —To find the proportional logarithm of a planet’s daily motion look in a table of proportional logarithms and find the ° and ´ corresponding to its daily motion. Example (20). Find the prop. Log. of the Moon’s daily notion Jan. 2, 1920. Daily motion (example 18) 14° 48´ 9". Neglecting the 9" I consult the table of logarithms in Raphael’s ephemeris and where the column 14° intersects with 48´ I find .2099. Ans. STEP VIII. How to Find the Motion of Any Planet for the E.G.M.T. Interval. Rule 21. —To find the distance traveled by any planet during the Interval, add the Constant Logarithm to the Logarithm of the Daily Motion. This gives the log. of distance traveled during the Interval. Example (21). How far in longitude does the Moon travel on Jan. 2, 1920, during a plus interval of 10h 32m? 10h 32m is 14h 48m is

.3576 + .2099 .5675

Constant log. Log. of daily mot. Log. of Interval

Looking in table of logarithms I find that .5675 gives 6° 30´ which is the Answer. Note: In using logarithms always use the nearest approximate figure. STEP IX. To Find the Zodiacal Longitude of the Planets at Birth. Rule 22. —To find the zodiacal longitude of a planet when the Interval is plus, add its travel for the interval to the place given in the ephemeris for noon. When the Interval is minus, subtract its travel for the interval from the place given in the ephemeris for noon. If, however, the planet is retrograde (marked R at top of column in ephemeris) reverse this, and subtract for plus interval, and add for minus interval. Example (22). Find the zodiacal longitude of the Moon Jan. 2, 1920, when there is a plus E.G.M.T. Interval of 10h 32m. +

2S 23° 43´ 38" 6° 30´ 00" 3S 00° 13´ 38"

noon mot. int. or Gemini 0° 14´

STEP X. To Find the Declination of the Planets at Birth. Rule 23. —To find the declination of a planet when the Interval is plus, add the declination for the interval to the noon declination if the declination is increasing, subtract if decreasing. When the Interval is minus, subtract the declination for the interval from the noon declination if the declination is increasing, add if decreasing. If the declination changes from N to S or S to N, this must be allowed for. Example (23). Find the declination of the Moon Jan 2, 1920, when there is a minus Interval of 2h 14m N 18° 44´ noon - 0° 16´ interval N 18° 28´ Answer The declination of any house cusp, the Moon’s Nodes, or the Part of Fortune is always that of the Sun when it is in the same sign and degree.

Example Chart 1

Rule 24. —To find the declination of any house cusp, the Moon’s Nodes, or the Part of Fortune, look in the ephemeris for the position of the Sun in the same sign, degree and minute, and use this declination 8 Example (24). Find the declination of the Ascendant when Cancer 23° 37´ is rising July 16, 1920, shows the Sun in Cancer 23° 37´ , and on that day it also has declination N 21° 23´, which is the Answer. STEP Xa. How to Find the Zodiacal Longitude of the Fixed Stars, the Dragon’s Head and Tail, and the Part of Fortune. —The zodiacal positions of the fixed stars may be had from tables made for that purpose. As they move only 1 ° in about 72 years their places may be had by inspection. The house positions of the stars, however, for those having considerable latitude, require the use of trigonometrical calculations. Example: What important Fixed Star is nearest the Asc in longitude when Cancer 23° 13´ rises? Looking in Dalton’s “Sixteen Principle Stars” I find on Jan. 2, 1920, the star Procyon in Cancer 24° 41´ 8". The Dragon’s Head is the Moon’s north Node, the Dragon’s Tail is its south Node. The North Node is calculated from its place as given in the ephemeris as if it were a planet, and the South Node is always the same degree of the opposite sign. Example: Find Moon’s Nodes for Jan. 2, 1920, for a plus E.G.M.T. Interval of 10h 32m. Looking in ephemeris for Jan. 2, I find the North Node in Scorpio 22° 17´ . The South node, therefore, is Taurus 22° 17´ .

Declination of the Angles: Find (a) difference between nearest and next nearest long. In table (next page). Find (b) difference between nearest long. In table and long. Of Angle. Find (c) difference between declinations corresponding to nearest and next nearest long. In table. Problem by Logs: (b) minus (a) plus (c) equals (d) — correction to be made. Add correction to nearest decl. In table if nearest long. Is smaller than long. Of Angle; if larger, subtract. Find decl. Of Ascendant 23° Cancer 15´. Log. (b) 1.9823 Log. (a) 1.3802 .6021 Log. (c) 2.1170 Log. (d) 2.7191

0° 15´ 1° 00´ 0° 11´ 0° 03´

Subtracting 3´ from 21° N29´ gives 21° N26´ as the Answer.

The Part of Fortune is a point on the ecliptic (zodiac) as far removed from the Ascendant by longitude as the Moon is removed from the Sun by longitude. Rule 25. To find the Part of Fortune, from the sum of the zodiacal longitudes of the Ascendant and Moon subtract the zodiacal longitude of the Sun. This difference is the longitude of the Part of Fortune. Example (25). Find the Part of Fortune Jan. 2, 1920, for a plus E.G.M.T. Interval of 10h 32m. 4S 23° 13´ + 3S 00° 14´ 7S 23° 27´

Long. Asc. Long. Moon Sun

7S 23° 27 ´ +12S 00° 00´ 19S 23° 27´ +10S 11° 16´ 9S 12° 11´

" Add zodiacal circle Longitude of Sun or Sagittarius 12° 11´ is the Answer

STEP XI. How to Place the Planets in the Chart. Rule 26. —The declination of each planet N. or S. having been calculated, it should be placed opposite its symbol in a column at one side of the chart. See Example Chart No. 1. Rule 27. —The zodiacal longitude of each planet having been calculated, start with the Ascendant. Remember the degrees recorded are those above the horizon in this case, hence if a planet has less degrees of the same sign it must be placed above the house cusp in the 12th, but if it has more degrees it must be placed in the chart below the Asc. Then proceed around the chart in the order of sequence of the houses entering the planets in their signs, placing those having less degrees than the house cusp next back toward the Ascendant, and those having more degrees than the house cusp in the house farther removed from the Asc. following the proper order of sequence of houses. The Moon’s Nodes, Part of Fortune, and Fixed Stars having little latitude may be placed in the chart in the same manner. Fixed Stars having much latitude must be entered by R.A. and Dec. (See Dalton’s Fixed Stars.)

Note: As in thousands of birthcharts erected and progressed to the date of some event, The Brotherhood of Light Research Department has found no instance where a Fixed Star, the Moon’s Nodes, or the Part of Fortune has been required to explain either the character of an individual or any event that has happened to him, we make no use of them. It must be remembered that the positions in a chart of Uranus, Neptune and Pluto were unknown to earlier astrologers, who doubtless became aware of influences apart from the seven naked eye orbs, and accounted for them as best they could.

Strength and Aspects of The Planets

HOW THE ASPECTS EXPRESS

I. Conjunction,0ø, expresses through PROMINENCE. II. Semi-Sextile, 30ø, expresses through GROWTH. III. Sextile, 60ø, expresses through OPPORTUNITY. IV. Square, 90ø, expresses through OBSTACLES. V. Trine, 120ø, expresses through LUCK. VI. Inconjunct, 150ø, expresses through EXPANSION. VII. Semi-Square, 45ø, expresses through FRICTION. VIII. Opposition, 180ø, expresses through SEPARATION. IX. Sesqui-Square, 135ø, expresses through AGITATION. X. Parallel, 0ø declination, expresses through INTENSITY.

Chapter 2 Strength and Aspects of the Planets THE student of astrology should realize that every horoscope, instead of being a combination of mystical symbols, is in fact a map of actual vibratory currents which are operating at the time for which it is erected. These vibratory currents constitute the inner-plane weather. It has been conclusively demonstrated by many universities which have carried out innumerable experiments in extrasensory perception and psychokinesis that inner-plane energies do not conform to physical laws. The outer-plane weather not only influences life on earth, but also inanimate objects, as illustrated by mountain chains being worn down and carried into the ocean. However, when velocities exceed that of light there can be no atoms or molecules. Thus the inner-plane weather, which has velocities exceeding that of light, influences both animate and inanimate objects through non-physical laws which may be discovered, not by theory, but by observing how things actually react to different types of inner-plane weather. Astrological currents constitute the inner-plane weather, the ten outstanding types being the vibratory currents radiated by the ten planets, each having its own characteristic influences. And to understand individual reaction to the inner-plane weather mapped by astrological positions it should be recognized that most of the actions of human life spring into existence, not as a result of premeditation, but due to habitual reaction to feeling, which in turn is powerfully influenced by the planetary energies which at any time are added to certain thought-cells of the unconscious mind. Psychology teaches us that at least 99% of all men’s actions are promoted by the unconscious mind. The unconscious mind, as fully explained in the lessons on Esoteric Psychology, is an organization of thought-elements into thought-cells and thought structures. This organization persists in the same astral substance that carries the vibrations of planetary influence. And not only does a birth-chart map the arrangement and volume of energy of different types possessed by these thought-cells, and therefore the individual’s character, but the progressed aspects map the time when groups of these thought-cells acquire sufficient additional planetary energy that they have enough psychokinetic power to attract events of a corresponding nature.

As already indicated, man is not the only thing influenced by the stars. Each physical object has an astral counterpart that is constantly affected by vibrations of astral substance that reach it from celestial bodies. In turn, the astral counterpart profoundly affects the physical. And as thoughts are essentially organizations in astral substance they too respond to such astral vibratory rates. Currents of astral force not only bring changes to man’s physical body, but they stimulate the trend of his thinking, and impress their power upon everything by which he is surrounded. Every horoscope is a map of such astral currents showing four important factors: (1) The Tone, or Rate of Vibration, of each stream of planetary force. This depends upon its wave-length and frequency. (2) The Tone Quality of the current from each planet. While the aspects map the chief harmonies and discords, minor and quite distinctive harmonies and discords arise from the medium, or Sign the planet occupies. (3) The Power, or Volume of energy coming from each planet. While each aspect, through the joining of energies, adds to a planet’s Power, much also depends upon the Direction from which the energy reaches that point on earth for which the chart is erected. (4) The Aspects indicate :he chief Harmonies and Discords. These depend upon the angles at which the streams of energy meet each other. Having such a chart of astral currents, and being aware of the particular thing receiving these vibrations, it is possible to estimate the reactions to their influence. Because these reactions constitute events, this makes accurate prediction of trends possible. 1. The First Requisite for judging any horoscope Natal, Stellar Diagnosis, Mundane, Weather, or Horary—is to know the particular Tone, or rate of vibration, radiated by each of the planets, and what the observed effects are of these vibrations upon life. Just as colors, musical tones, etc., depend upon electromagnetic wave-lengths or wave-lengths of physical substance, so each planet radiates a given wavelength and frequency in astral substance which we call its Tone. The effect of each planetary Tone is given in lesson No. 47 (See Serial Lesson Key). Of the 10 planets only 4 are harmonious or discordant due to their own nature. Venus is harmonious, adding harmony equal to ¼ the power of each aspect it makes. Mars is discordant, adding discord equal to ¼ the power of each aspect it makes. Jupiter, the major benefic, adds harmony ½ the power of each aspect it makes. And Saturn, the major malefic, adds discord ½ the power of each aspect it makes. The other 6 planets are neutral insofar as harmony or discord is concerned, their harmony or discord being determined only by their essential dignity and the aspects they form. 2. The Second Requisite for judging any horoscope is to know the Tone Quality of each Sign and Planet in the chart. The Nature and Tone Quality of each of the 12 Signs is fully explained in lesson No. 46 (See Serial Lesson Key). This Tone Quality of a sign influences each planet found in the sign in a somewhat different manner. This is due to the particular planetary tone and the characteristic resonance of the sign.

The zodiacal signs act as sounding boards, or instruments, from which the planetary vibrations reach the earth. Each is a definite section of the astromagnetic field of force which surrounds the sun. Due to this definite position in a field of force, the tension of the astral substance through which the vibrations of a planet must travel is different in each sign, and varies to a less extent even in the different decanates of the same sign. This property of the astral substance of a sign may make it a harmonious sounding board for transmitting the vibrations of some of the planets, but a discordant sounding board for transmitting the vibrations of other planets. Furthermore, when one planet is in the home sign or exaltation sign of the other planet at the same time the other planet is in the home sign or exaltation sign of this planet, the resonance thus created tends to be the most harmonious of any due to the sign Positions of planets. Such sign relationship between planets is called MUTUAL RECEPTION. Observation indicates that the departments of life ruled by houses occupied by planets thus in mutual reception tend markedly to assist each other. Planets do not need to be in aspect with each other to be in MUTUAL RECEPTION. The power, harmony or discord of any birth-chart or progressed planet, aspect, sign or house can be precisely calculated. Explanation of how to make These calculations is given in Course XVI, Stellar Healing But here only certain comparisons will be made. Power is measured in astrodynes, harmony in harmodynes, and discord is discordynes. Planets in MUTUAL RECEPTION gain ½ the harmony given neutral planets when in an angle and making he perfect trine. It has experimentally been determined that a planet not only sets up vibrations in the sign it occupies, but also in certain other signs. These special signs are so sympathetically tuned to the planet that hey vibrate to it no matter where it is located. They are keyed to the tone of the planet, and respond to its vibrations, much as a musical instrument keyed to a particular tone will respond to that tone when struck on another instrument, even when the other instrument is at a distance. These signs that persistently transmit the vibrations of a given planet, whether or not the planet is in them, are said to be Ruled by that planet. When the planet is in one of these signs it Rules, it is said to be at HOME. The sign that a planet rules transmits easily the constructive characteristics of the planet when the planet is in it. A planet at HOME thus gains the harmony given neutral planets when in a succedent house and making the perfect semi-sextile. When a planet is in the sign opposite its home, which is called its DETRIMENT, it thus gains /’/7 the discord given neutral planets when in a succedent house and making the perfect semi-square. The vibratory quality of the signs ruled by a planet is markedly influenced by any modification in the vibration of the planet. If it sounds from some other sign that does not permit harmonious expression, this discord is also called out in the signs ruled by the planet. That is, the signs ruled by a planet respond to the vibrations that actually reach them. and these vibrations are given a harmonious or a discordant trend, not merely by the aspects of the planet, but also by the sign in which the planet is located.

When a planet is not in the sign, but rules the sign, and the sign is on the cusp of a house, the sign through resonance gains ½ the planet’s power, harmony or discord. If the sign is not on the cusp of a house, but is an intercepted sign, it gains through resonance 1/4 the planet’s power, harmony or discord. The most refined influence exerted by a planet however, is not when it is at home, but when in another sign which not only permits it to express its energy fully, but which due to the peculiar quality of its astral substance, lends itself particularly to the expression of the finer and more intense vibrations of the planetary tone. This other sign, which only transmits the planet’s vibrations strongly when the planet is in it, vet which lends itself singularly to the highest expression of the planet’s qualities, is called the planet’s EXALTATION. A planet in its exaltation thus gains ½ the harmony given neutral planets when in a succedent house and making the perfect sextile. When a planet is in the sign opposite its exaltation, which is called its FALL, it thus gains the discord given a neutral planet in a cadent house and making the perfect semi-square. The ancients held that there is also a particular degree in the Sign of Exaltation in which the planet exerts a better influence than in any other degree of the zodiac. Modern observation tends to confirm his. When a planet is in this particular degree which is called its DEGREE OF EXALTATION, it gains ½ the harmony given neutral planets when in a succedent house and making the perfect trine. When a planet is in the degree opposite its degree of exaltation, which is called its DEGREE OF FALL, it thus gains the discord given neutral planets when in a succedent house and making the perfect semi-square. There is also another sign in which a planet gains a little harmony, but only half as much as when at home. This sign is called its HARMONY. A planet in the sign of its harmony thus gains ½ the harmony given neutral planets when in a succedent house and making the perfect semi-sextile. When a planet is in the sign opposite its harmony, which is called its INHARMONY, it thus gains 1/4 the discord given neutral planets when in succedent houses and making the perfect semi-square. By his general knowledge of the nature of each planet and each sign, the student becomes able approximately to determine the harmony or discord of a planet in any sign; for as a rule a planet is harmonious in a sign the nature of which is similar to its own, and discordant in a sign having dissimilar characteristics. But as this has been experimentally ascertained by others, it is well to memorize the signs in which each planet has its Home, Exaltation, Harmony, and also its Degree of Exaltation. From these the Detriment, Fall, Inharmony, and Degree of Fall can be ascertained by using the opposite factor in the zodiac. This harmony or discord of a planet due to being able to express its own true nature by occupying a sign or degree which forms a favorable or unfavorable sounding board for transmitting its vibrations is called the planet’s ESSENTIAL DIGNITY. The table on page 34 gives the Essential Dignities of the planets, and should be well memorized.

3. The Third Requisite for judging any horoscope is to determine the Power, or Volume, or Quantity of force exerted by each planet in the chart. Each planet always vibrates to one particular tone, or Key; the Quality, or resonance being determined by the Sign it occupies; and the other harmony or discord depending largely upon the aspects it makes. Each aspect it makes increases its Power, which also is markedly influenced by the direction from which its stream of energy reaches the point on earth for which the chart is erected. The reason the astral energy flowing from a planet does not reach all points on the earth in equal volume is probably due to the amount and density, as well as :he movement, of the earth’s astral substance it must penetrate. Relative to the Sun’s position, the astral substance of the earth has areas of different pressure, or density, even as there are regions of different density in the earth’s atmosphere caused by the sun. The trade winds, for instance, are an example of such sun-produced different atmospheric densities. It is as if the earth were an auditorium into which the vibrations of the planets must penetrate from the outside; and that at regular intervals there were open doors, at other intervals small windows, and at other places thick walls, through which the planetary tones must pass. The twelve sections, or areas of different astral densities about the earth, called Mundane Houses, have been explained fully in lesson No. 47 (See Serial Lesson Key). While the type of harmony or discord called the Quality of the planetary energy depends upon the Sign it is in, and the other harmony or discord, aside from that derived from the essential nature of the planet, depends upon the type of Aspects it makes, the Power, quantity or amount of energy it exerts depends upon the Aspects it makes and the Houses of the horoscope it occupies. All the planets pass through all the houses of a horoscope in the interval of 24 hours; but they remain days, and some of them many years, in each zodiacal sign. This house position of a planet, because of its short duration, is technically spoken of as its accidental station. Thus the Volume, or lack of it, due to a planet’s position by House is called its ACCIDENTAL DIGNITY. This Volume of energy exerted by a planet in each of the 12 Mundane Houses has been determined experimentally. As a general rule—the rule being handed down from ancient times—any planet in an Angular House exerts a Very Powerful influence, any planet in a Succedent House exerts only Average influence by power, and any planet in a Cadent House exerts Very Feeble power. But experience proves there are exceptions to this rule. Nevertheless, it will be found that an Angular House is more powerful than the Succedent, and a Succedent than a Cadent, House of its own quadrant of the Heavens. The Power of a planet in any of the angles is greater than in any of the other houses, without exception; and the nearer a planet is to the Cusp of a house the more Power it exerts in that house. The most powerful houses for a planet are the 1st and 10th houses. The volume of energy received from a planet in either of these houses is

about the same. Next in volume of energy is the 7th house; and the feeblest of the angles is the 4th house. A planet in an Angle may always be considered VERY POWERFUL. Next in Power are the 11th, 8th, 9th, and 12th, in the order named. A planet in the 8th or 12th has a less fortunate trend, as a rule, than if in the 9th or 11th, but we are here considering the Volume of Force, not its ability to attract fortunate events. A planet in the 11th, 8th, 9th or 12th house of the horoscope may always be considered MODERATELY POWERFUL. The 2nd house is somewhat more powerful than the 3rd, but planets in the 2nd and 3rd houses should always be considered FEEBLE. The 6th house is the feeblest position in the entire chart, the 5th house having little more volume. Planets in the 5th or 6th houses of a chart, aside from their aspects, are VERY FEEBLE. The table on page 34 gives the ACCIDENTAL DIGNITIES of planets when found in the various houses of a horoscope. 4. The Fourth Requisite for judging any horoscope is to determine to what extent each planet’s rays are harmonious or discordant, and in what particular way the harmony or discord manifests. The essential nature of the four of the 10 planets, and :he essential dignity of each planet, contributes to this; but the chief factors are the aspects the planet makes. In lesson No. 41 it is fully explained how the streams of astral force from the planets converging at definite angles set up vortices, or whirls, of astral substance, and thus—as does the outer-plane weather —affect life These whirls are produced only when the streams of force converge approximately at certain angles. And the nature of the whirl produced by streams of planetary force meeting at one angle is different from the whirl produced by planetary streams meeting at other angles. These angles, from which planetary energies meeting are known to produce whirls of a definite character, are called ASPECTS. The aspects which have a proved effect are ten in number, and are mentioned in lesson No. 47 (See Serial Lesson Key). It is found that rays of planetary force converging at half a right angle, a right angle (90°), a right angle and a half, and twice a right angle, produce whirls in astral substance that are decidedly destructive in nature, but that the momentum of the whirl is different in each of these aspects, and consequently the destructive forces operate differently. It is found that rays of planetary force meeting at a trine (120°), a half trine, and one-fourth of a trine, produce whirls in astral substance that are constructive in nature; but the modes of constructive activity differ with each aspect. As do all the mentioned aspects the other three—conjunction, inconjunct and parallel—add Power to the planetary force of the planets involved, but so far as harmony or discord is concerned they are neutral. Of themselves they are neither constructive nor destructive.

It might seem, from a cursory examination of the subject, as planets move north and south of the ecliptic, or path of the sun, that in calculating aspects this celestial latitude should be considered and the angle of the aspect determined upon a spherical basis. So to determine the aspects would make necessary a trigonometrical calculation for all planets not having the same North or South Latitude. Experience proves, however, that the latitude of a planet—its distance from the ecliptic—need not be considered in calculating aspects. The ecliptic, or path of the sun, is the place of polarization in the field of force of our solar system; and planetary vibrations tend to travel parallel to the plane of the ecliptic rather than to cut across it diagonally. Therefore, the Zodiacal Degree or Degree of Declination which a planet occupies always indicates the direction in the heavens from which its vibrations reach a given spot, and all aspects, with the exception of the parallel, should be calculated from Zodiacal longitude, without regard to celestial latitude. The parallel disregards celestial latitude, but it is calculated from the declination, which is the distance from the celestial equator. This rule applies to Progressed Aspects as well as to aspects in the birth-chart. I. A Conjunction is the aspect formed when two planets are approximately in the same degree of the zodiac. It is one of the three most potent aspects. The rays of astral energy radiated by the planets in conjunction travel almost identically the same path, each making it easier for the energy of the other fully to manifest. Thousands of charts analyzed by The Church of Light Research Department indicate there is no real basis for the teaching of some writers regarding either a planet “Combust” or a planet “Cazimi.” Instead, the closer the planet is to a perfect conjunction with the Sun, the more its characteristics manifest. Jupiter or Venus always adds harmony to a planet in conjunction with it; and Saturn or Mars always adds discord to a planet in conjunction with it. But whether for good or ill, a conjunction always gives more power to both planets involved, and makes the things signified by each a prominent factor. A planet is combust when it is within 8° 30’ of the Sun. According to some writers, when a planet is combust its influence is burnt up and destroyed, and it is considered to be a great affliction, the planet being weakened. They also say that a planet “Cazimi” is greatly strengthened. A planet is cazimi when it is within 17’ of the Sun’s center. As the disc of the Sun occupies approximately half a degree, a planet cazimi sends its rays to the earth along lines quite identical with those of the Sun insofar as the zodiacal degree occupied is concerned, and the result would be some power. But we have never found a planet’s influence to be weakened by being in conjunction with the Sun. On the contrary, we have found that a planet in conjunction with the Sun invariably exerts a stronger influence in a birth-chart than when not aspecting the Sun. When any planet is in conjunction with the Sun we have found it thus becomes a strong factor in molding the life and character of the person then born. As Mercury is never over 28° from the Sun, it is in combust in about one-fourth of all charts, and in a degree of combustion in about one-third of them. Venus is never more than 48° from

the Sun, and as a consequence is combust in at least one-seventh of all charts, and in a degree of combustion in about one-third of them. We do not think any planet is weakened by being near the Sun, and point to the charts of Theodore Roosevelt (lesson No. 95 [See Serial Lesson Key]), Thomas A. Edison (lesson No. 19 [See Serial Lesson Key]), Louis Pasteur (lesson No. 5 [See Serial Lesson Key]), Ewart Wm. Gladstone and Dr. Alfred Russel Wallace as examples picked at random who have Mercury combust in their birth-charts. Innumerable other birth-charts can be given of those with unusual brilliant minds who have Mercury combust. The fortune or misfortune signified by a conjunction, either in the birth-chart or by progression usually is largely the result of the person’s own character and actions than that of the compelling force of environment beyond his control. The one word that best expresses the most pronounced influence of a Conjunction is PROMINENCE. II. A Semi-Sextile is the aspect formed when two planets are approximately 30 zodiacal degrees apart. This is a feeble harmonious aspect. Its constructive whirl manifests as a mildly benefic cooperation between the things signified by the two planets. It does not bring favors without effort, nor does it signify unusual abilities. It indicates rather those opportunities that are not obvious, but which can be created through initiative, and slowly developed and expanded into something worth while. It signifies abilities and opportunities which are largely overlooked by less successful people, which are nevertheless present, but require a large amount of energy directed to them to bring them to fruition. Whatever good is signified by the semi-sextile, either in the birth chart or by progression, requires careful cultivation to bring it out, and is a matter of gradual expansion. The one word that best expresses the most pronounced influence of a Semi-Sextile is GROWTH. III. A Sextile is the aspect formed when two planets are approximately 60 zodiacal degrees apart. This is a quite harmonious aspect. Its constructive energy manifests as adaptation to environment; there being such ability and opportunity as are signified by the two planets. It does not point to favors forced upon one, but both the ability to acquire the things signified and the opportunity to do so. The sextile aspect does not place fortune, health, fame and love in one’s lap without effort; but it denotes a happy co-operation between the abilities of the individual and the opportunities that present themselves whereby if he applies himself he may attain favors signified by the planets. Whatever good is signified by the sextile, either in the birth-chart or by progression, requires that opportunities be grasped as they present themselves; for if not quickly utilized they soon will pass and be beyond recall. The one word which best expresses the most pronounced influence of a Sextile is OPPORTUNITY. IV. A Square is the aspect formed when two planets are approximately 90 zodiacal degrees apart. This is a quite discordant aspect. The destructive energy of this astral maelstrom acts in a violent manner. Uncontrolled, it manifests in harsh, rash, explosive bursts of energy that tend to tear up and destroy all it contacts. It signifies

positive lack of adaptation to environment, and consequent conflict. It brings acute crises, and temporary periods of struggle between the things signified by the two planets. Because of its abruptness, students sometimes conclude that the square is worse than the opposition. It certainly does act with more violence, and it frequently leaves nothing of value in its wake. The opposition, on the other hand, usually deprives of one thing while leaving another. Yet the square, according to my observation, has not the certainty, he power, nor the persistence of the opposition. The two aspects bring about events that are decidedly different, and bring them about in quite different ways. Whatever discord is signified by the square, either in the birth-chart or by progression, results from incompatibility between the things signified by the two planets stirring up energy that periodically gets beyond control. A square brings acute conflict and violent antagonisms that cause radical changes. Yet it should not be forgotten that any form of energy, if properly controlled, can be used constructively. Practice is said to make for perfection, and certainly men learn to surmount difficulties by constantly being confronted with the necessity of surmounting them. Thus we find that the great men of the world invariably have squares in their birth-charts. They have plenty of trials and conflicts, but they make each a stepping stone to attainment, learning the technique of overcoming obstructions, and turning the destructive energy into constructive lines. The one word that best expresses the most pronounced influence of a Square is OBSTACLE. V. A Trine is the aspect formed when two planets are approximately 120 degrees apart in the zodiac. This is the Best aspect. A trine signifies not only the abilities and opportunities bestowed by the two planets, but also such favors as come with very little effort. The good that comes through the trine comes easily and spontaneously. The abilities so signified grow naturally rather than being acquired with difficulty, and the opportunities are forced upon one without being asked for. Because the things denoted by the trine come so easily, they are often unappreciated. Trines signify good qualities in the character because where they are concerned there is no temptation. But too many trines never produce a strong, virile character, for there are too few obstacles to overcome, and too little struggle necessary. Character is developed through overcoming obstacles, not in permitting others to remove them so the path will be easy. Whatever good is signified by the trine, either in the birth-chart or by progression, comes without commensurate effort. The one word that best expresses the most pronounced influence of a Trine is LUCK. VI. An Inconjunct is the aspect formed when two planets are approximately 150 degrees apart in the zodiac. It is a neutral aspect in so far as harmony or discord is concerned, tending to be harmonious only when Jupiter or Venus is involved, and tending to be discordant only when Saturn or Mars is involved. Its energy manifests

in much the same manner as the conjunction and parallel, except that it has less force. Its strength is the same as the semi-sextile. The obstacles it brings when Saturn or Mars are involved are not too difficult to surmount, and the opportunities it brings when Jupiter or Venus are involved require initiative to make much of them. Either in the birth-chart or by progression, the evil denoted by an inconjunct is easily converted into an advantage, and the good it signifies must be cultivated to prove of value. The aspect itself has the tendency to bring the things denoted by the two planets into some prominence, but to force them apart rather than together. The one word that best expresses the most pronounced influence of an Inconjunct is EXPANSION. VII. A Semi-Square is the aspect formed when two planets are approximately 45 zodiacal degrees apart. This is a moderately discordant aspect. The destructive denoted manifests as uncertainty and vacillation. It sets up oscillations between the things denoted by the two planets. In human life it causes anxiety, hesitation, worry, criticism and many recurring abrasions, rather than cataclysmic disruptions. The evil it signifies is usually due to the cumulative effect of the little discords in the environment. Either in the birth-chart or by progression, it tends toward changes. The discord it attracts, however, may usually be turned to advantage by overlooking the small annoyances and using them as spurs to greater effort. The one word that best expresses the most pronounced influence of a Semi-Square is FRICTION. VIII. An Opposition is the aspect formed when two planets are approximately 180 zodiacal degrees apart. Though acting in a less cataclysmic manner than the square, because of its persistence and power, this is usually considered the Worst aspect. The energies of the two planets, when so situated, meet each other head-on, and refusing to mingle, boil back along the lines from which they came. The result is that the qualities of both planets are brought into great prominence, even as they are in the conjunction. Consequently the greatest abilities that men possess are mapped by the conjunction and the opposition. The opposition confers the quality of each of the two planets in maximum degree; and because of this a majority of the great names of history have oppositions in their birth-charts. Great men invariably have great opposition to overcome or they would not be considered great. The opposition aspect attracts this. There is a constant antagonism between the things represented by the two planets. This constant struggle for supremacy between the two planets does not act abruptly, nor in acute crises like the square aspect, but develops slowly and unrelentingly. It has an inexorable quality. The issue cannot be avoided. A choice must be made between one of the two opposing factors, and this choice involves the necessity of losing one of them. This disintegrative action proceeds slowly and inflexibly, and invariably tends to separate completely the things denoted by the planets. Either in the birth-chart or by progression, the opposition signifies conditions more immediately forced upon one by environment and apparently beyond control, that makes the choice of one thing a

necessity for renouncing another apparently desirable thing. It is a slow, inflexible rending asunder. The one word that best expresses the most pronounced influence of an Opposition is SEPARATION. IX. A Sesqui-Square is the aspect formed when two planets are approximately 135 zodiacal degrees apart. This is a moderately discordant aspect, equal in strength to the semi-square. The energy of this discordant aspect has not the force of the square, or does it signify circumstances so important or antagonistic. Its action usually is to break up existing conditions rather suddenly, and thus pave the way for effort along somewhat different lines. It acts in quite sharp and disruptive intervals. It calls for more decision than the semi-square, but is not so persistent and long drawn out. Either in the birth-chart or by progression, it signifies changes, either mental or physical, of a nature indicated by the planets; but these changes usually can be made an asset if accepted gracefully, for they open up new conditions. The word that best expresses the most pronounced influence of a Sesqui-Square is AGITATION. X. The Parallel is the aspect formed when two planets occupy approximately the same degree of Declination, either both North or both South, or when one is North and the other is South of the celestial equator. This is the only aspect considered in the Hermetic System of Astrology which is not calculated by degrees in the zodiac. Even as the zodiac is divided by the equinoctial colure into positive and negative polarity, so in a somewhat similar manner the Equator divides our stellar auditorium, the astral substance immediately surrounding the earth, into positive and negative halves. When two planets are an equal distance from the equator, either north or south, they set up synchronous vibrations within the earth’s astral substance that have an effect somewhat like those produced by a conjunction in the zodiacal signs. That is, they tend to facilitate the manifestation of the full tones of both. Jupiter and Venus will make any planet with which it is parallel more fortunate, and Saturn or Mars will make any planet with which it is parallel more unfortunate. The parallel from any of the other six planets increases the power, commensurate with the conjunction, but does not appreciably affect its harmony or discord. A birth-chart or progressed parallel may express through the house of the chart ruled by either of the planets involved in the parallel. But usually at the time there are other aspects present, even though these other aspects may involve planets not ruling the house influenced. The influence of a parallel is not so precise nor so well defined as a conjunction. In its manifestation it is slower in development and more easily converted into energy of some other trend. Either in the birthchart or by progression, the parallel signifies qualities and conditions that develop slowly and that give gradual force to the things signified by the two planets. The one word that best expresses the most pronounced influence of a Parallel is INTENSITY.

The particular kind of a whirl in astral substance produced by each of the 10 aspects is most perfect in its form, and manifests its own peculiar kind of energy in strongest degree, when the aspect is the exact number of degrees designated for each. A whirl of a given design in water, air, electromagnetic field, or astral substance, however, is not the product of currents meeting at one single angle, any more than the color red is the product of a single number of vibrations in the electromagnetic field per second. There is a limited range of vibrations all producing what we call red, though of different shades, until they finally merge into another color. The expression of a given aspect is strongest and clearest when the aspect is perfect, but the aspect will still manifest its peculiar energy, though less distinctly, as the number of degrees recedes from the perfect aspect, until its own distinctive kind of energy shades into that of the next aspect. With an occasional exception, such as when a powerful trine overrides and dominates a not too precise sesqui-square between adjacent aspects there is a space where the tendency to form one kind of whirl is neutralized by the tendency to produce another kind; just as in colors certain rates of vibration produce a shade that makes it difficult to say whether it is red or orange, being a blend of both. It has been determined through exhaustive research how many degrees removed from the perfect aspect that an aspect manifests its own kind of energy with sufficient distinctness to have an appreciable effect upon life. The number of degrees away from the perfect aspect that a planet manifests even a slightly characteristic quality of the aspect is called its orb of influence, or merely ORB. Not only do progressed aspects have a much more limited orb, but there is a marked difference in the way they operate at the margin of the orb. A great deal of research demonstrated that the orb of any progressed aspect is one degree from the perfect aspect, and that at the outer limit of this one degree orb the aspect has ½ the power it has when perfect; but that in a birth-chart aspect the influence tapers off gradually from its peak power, when perfect, to no power at the outer margin of its orb. One of the most important, and at the same time most difficult, considerations in every judgment from a horoscope is that of Orb of Influence. It may be well enough to say that as a general rule an orb of 5 degrees either way from a planet should be allowed; but students who use the full 5 degrees for the semi-sextiles in feeble houses, and limit the orb of influence to 5 degrees in oppositions from angular houses will find their judgment sadly at fault. They will never be able to render that fine discrimination that takes the science from the realm of broad generalities and gives to it the nicety and precision that are he marks of expert craftsmanship. The Orb of InfluenceTable of each of the aspects when formed from succedent houses, from angular houses, and from cadent houses. It is the result of more than 50 years’ experience judging horoscopes and the collaboration of the Research Department of The Church of Light. The student need not memorize this table, but should commit the following considerations to memory: Under average circumstances an orb of 2° is right for the

semi-sextile and inconjunct between planets, and 3° when Sun or Moon is party to the aspect. For semi-square and sesqui-square, allow an orb of 4° for the planets, and 5° when Sun or Moon is party to the aspect. For the sextile, allow an orb of 6° between planets, and 7° when Sun or Moon is party to the aspect. For the square and trine, allow an orb of 8° for the planets, and 10° when the Sun or Moon is party to the aspect. For the conjunction and opposition, allow an orb of 10° between the planets, and 13° when the Sun or Moon is party to the aspect. For the parallel, an orb of 1° is correct. As the volume of a planet’s stream of energy reaching a given spot depends upon the house position, the student will find that he must allow a slightly larger orb when one or more of the aspecting planets occupies a powerful house, and an orb slightly less when both planets occupy feeble houses. The orb allowed should be that of the planet with most power due to being a luminary or occupying a powerful house. It should be memorized that for the conjunction, opposition, square or trine, when the planets, one or both are in angles, 2° should be added to the average orb given; and when neither of the planets is in an angle or succedent house, but both are in cadent houses, 2° should be subtracted from the given orb. With the sextile, semi-sextile, semi-square, sesqui-square and inconjunct, when one of the planets occupies an angle, 1° should be added to the average orb given, and when both are in cadent houses, 1° should be subtracted from the average orb. Calculating All the Aspects that occur between the planets in any chart is a very simple matter when undertaken in a systematic manner. An example of this is given in lesson No. 88 (See Serial Lesson Key). Always start with the aspects of the Sun, as most important, than those of Moon, Mercury, Venus, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto, in the order given in Table II of lesson No. 86. The aspects must always be calculated the shortest distance between the planets, and never in the contrary direction from that usually followed by the planets as they move through the zodiac. Always calculate from the planet that will enable you to count ahead in the natural order of the zodiacal signs, as it is the number of zodiacal degrees apart and not the number of houses that make an aspect. Planets Occupying Approximately the Same Degree of Any Sign Are Always in Aspect —If they are in adjacent signs they are semi-sextile, if two signs part they are sextile, if three signs they are square, if four signs apart they are trine, if five signs apart hey are inconjunct. Movable signs are always in square or opposition to each other, and taken collectively are known as the Movable Cross. Fixed signs are always in square or opposition to each other, and taken collectively are known as the Fixed Cross. Mutable signs are always in square or opposition to each other, and taken collectively are known as the Mutable Cross. When two planets are in approximately the same degree of one cross they are conjunction, opposition, or square.

When two planets thus are in opposition and a third planet is square to both, it is called a T-square. Such a combination maps much energy, which if not diverted attracts misfortune. When two planets in opposition are both square to two other planets in opposition, thus making a complete cross, it is called a Grand Square. This is he most malefic combination that can occur in a chart. The signs of any one element are always in trine, and when two planets occupy approximately the same degree of different signs of the same element, or triplicity, they are always in trine. When both of the two planets which make a trine to each other are also trine to a third planet, so that approximately an equilateral triangle is formed, it is called a Grand Trine. This is the most benefic combination that can occur in a chart. Conjunctions always occur when planets are adjacent, and parallels when they occupy approximately the same degree of declination. A glance will reveal any of the above aspects and combinations. The Only Aspects Difficult For The Beginner To Perceive —These are the semi-square and the sesqui-square. The degree occupied by a planet forming either of these aspects must always be approximately half a sign more than that occupied by the planet counted from. Therefore add 15° to the place of the first planet and notice if any other planet occupies approximately this degree in any other sign, not overlooking the fact that a planet in the last degree of one sign may be approximately in the same degree as a planet in the first degree of another sign. When a planet is found in such a place, notice if it is in a sign that is either a sign and a half, or four signs and a half, distant. If the former, it is a semisquare. If the latter, it is a sesqui-square. But if it is two signs and a half, three signs and a half, or five signs and a half, distant, it is in a position of little consequence and should be neglected.

First Seven Steps In Judging Any Horoscope

Example Chart #2 April 12,1920 Meeker, Colorado. 3h. 00m. A.M., Standard Time, 107W56. 40N02. L.M.T.: 2h. 48m. 16s. A.M. S.T.:16h. 9m. 28s. E.G.M.T.:10h. 00m. 00s. A.M. E.G.M.T.:Interval, - 2h. 00m. 00s

Chapter 3 First Seven Steps In Judging Any Horoscope OBSERVATION indicates that many astrological practitioners follow no definite system in delineating a horoscope. Like beginners usually do, they have a tendency to wander aimlessly from one indication in the chart to the next that happens to strike their fancy. A study of such delineations, and the opportunity to witness the result of such lack of method among students who visit our classes, has convinced us that any astrologer will find it a distinct gain in precision, and in the amount of detail he can extract from a chart, if he will adopt some regular order of sequence in which to consider the various factors that enter into a delineation. The system here presented is the result of many years of teaching astrological delineating in classes. The beginner will find that following some such system will greatly shorten his period of apprenticeship and hasten the day when he becomes a master craftsman. There, no doubt, may be other good systems that may be followed. The one here presented is equally applicable to any chart—Horary, Mundane, Natal, Diagnosis, or Weather Predicting. It is presented as the system we have found in our class work to give the best results when used either by beginners or by astrologers of long years standing. Planetary Distribution and Aspects —Before taking up these first seven steps in judging any horoscope it should be explained how a table of planetary distribution is made, how all the aspects in a chart may be ascertained, the significance of planets being in certain sections of the chart, and the significance of their being fast, slow, stationary, or retrograde in motion; as each of these things has a very definite meaning. When the student becomes proficient the planetary distribution will be noted at a glance and tabulated mentally. But the beginner would do well to make a table of distribution (See Sample Student Chart Blank), in which is shown how many planets are in each zodiacal quality, how many are in each zodiacal triplicity, how many are in angular, succedent and cadent houses, and how many are above the horizon. In this tabulation the Ascendant and the Midheaven should be considered as if they were planets.

He should also make a table of all the aspects in the chart, such as that given above Table VIII. When he becomes more proficient in noting aspects, he will be able to discern at a glance all the aspects of any particular planets. In our advanced classes, we do not consult a table of aspects, unless we are calculating the astrodynes, discordynes or harmodynes of a chart, as the student is expected to see at once all the aspects a planet makes. Calculating the Aspects —In making such a table, as in judging the figure, better results follow the use of a definite system. Therefore, in calculating the aspects in example chart No. 2 (frontispiece), let us commence with the Sun. As it is in Aries 22°, we look for conjunctions, squares and oppositions by referring to the Movable Cross. Venus is in a movable sign, but not within the 13° orb given the Sun’s conjunction in succedent houses. Mars is not in a movable sign, but Scorpio 4°, which is but 12° from Libra 72°, the place of the Sun’s opposition. It is thus within orb, and exerts slightly the influence of the Opposition. The Moon is in Aquarius 1°, which is within 9° of Capricorn 22°, the place of the Sun’s square. It thus slightly exerts the influence of the Square. Next we look for trines by noting planets in the same Triplicity. Our table of distribution shows there are 5 planets in fiery signs. Venus in a fiery sign, as ready noted, makes no aspect to the Sun. Jupiter and Neptune lack 14° of being the same degree as he Sun, and as the Sun’s orb for the trine from succedent houses is but 10°, they are not within orb. Overlapping Aspects —Trine aspects sometimes grade into sesqui-square aspects quickly, and where he aspect is from the Sun in an angle the orb of the trine overlaps the usual orb given for the sesquisquare. In all such instances the more powerful aspect operates to the full extent of its orb, and therefore should be given preference by narrowing the orb of the weaker. To find the sextiles we look two signs removed either way. There is nothing in Gemini, but the Asc. is 15° Aquarius, hardly making the sextile to the Sun or the orb is 7° and this relation is a few minutes less than 7°. The semi-sextiles we look for in adjacent signs. There is nothing in Taurus, and Mercury in Pisces is just beyond the 3° limit of the Sun’s orb for this aspect in succedent houses. For the inconjunct we look 5 signs distant. Saturn is in Virgo, but the orb is too great. Next to find the semi-squares and sesqui-squares we add 15° to the place of the Sun, giving us 7°. Looking about the chart we discover that Uranus, Jupiter, Neptune and Saturn are all near this degree. Uranus is a sign and a half, and has the influence of the Semi-Square.

Neptune and Jupiter are three signs and a half and thus in no important aspect to the Sun. But Saturn is four signs and a half, and consequently exerts the influence of the Sesqui-Square, as does also the M. C. The Sun’s declination is 8° 38’, and as no other planet has approximately this declination the Sun has no Parallel. Now taking up the aspects to the Moon, as its aspect to the Sun has already been recorded, we proceed to the other planets. The orb for oppositions in cadent houses is 11°. Neptune and Jupiter are in the opposite arm of the fixed cross, and exert the influence of the Opposition. Mars is in another arm of the fixed cross and exerts the influence of the Square. Trines there are none, but Venus in Aries and the M. C. in Sagittarius are near the same degree two signs removed. They therefore exert influence of the Sextile. Mercury also, in Pisces 25°, is within orb of the Sextile. Uranus is near the same degree in the adjacent sign, and exerts the influence of the Semi-Sextile. Saturn in an angle has an orb of 3° for the inconjunct, and thus forms no aspect to the Moon. Neither are there semi-squares, sesqui-squares nor parallels. As possible aspects of Mercury to Sun and Moon have already been considered, we next consider its relations to the other planets. It is well within the orb of the Conjunction with Venus. It makes no oppositions, but is Trine M. C. Nor does it make any squares or inconjuncts. It is, however, Sesqui-square both Jupiter and Neptune. Venus makes no oppositions. Its possible aspects to Sun, Moon and Mercury have already been considered. It is also Trine Jupiter, Neptune and M. C., Square Pluto, and Semi-Square Asc. In like manner we proceed in their proper order of sequence to find the aspects of the other planets, the Asc. and M. C., and tabulate them as shown on Sample Student Chart Blank Aspect Grid. Planets Fast and Slow —Planets, including the Asc., sometimes move faster than their average motion and are then called Fast. They also sometimes move slower than their average motion and are then called Slow. In a table of houses the M. C. is usually tabulated for every degree. A glance at a table of houses when erecting a chart will indicate if the Asc. is moving faster than the M. C., for if the interval between the two consecutive Ascendants is greater than one degree it is Fast in motion, but if the interval between two consecutive Ascendants for the latitude given is less than one degree the Ascendant is Slow in motion.

Table VIII gives the approximate average daily motion for all the planets, and as the daily motion of each is always computed in erecting a chart, it takes but a moment to determine if a planet is fast or slow, and to what extent. A planet Fast in Motion brings the capabilities, opportunities, qualities and events signified by the planet into manifestation at a comparatively early date. On the other hand, a planet Slow in Motion retards the development of the qualities and possibilities shown by it, and delays the events it indicates. The Ascendant rules the personality, and the Mid Heaven rules that part of the environment conducing to honor, responsibility to society, and business advancement. We find, consequently, that when the Ascendant is slower than the M. C. that the personality fails to develop fast enough to take advantage of all the possibilities for progress that are presented. The environment makes demands faster than the personal qualities unfold that enable these responsibilities to be handled in the most effective manner. But when the Ascendant is faster than the M. C., we find that the personality develops rapidly enough to more than keep abreast of opportunities. The full force of the personality expresses itself Early in life if the Asc. is Fast, but Late in life if the Asc. is Slow. Retrograde Planets —Due to the relative motion of the earth there are times when certain planets apparently move backward through the zodiac. When so moving a planet is called Retrograde. It is then marked in the ephemeris where it appears with an R at the head of its column. The qualities, abilities and events signified by a retrograde planet are all present as if the planet were direct in motion, except that they are repressed or hindered, and thus have the utmost difficulty in expressing themselves. In natal astrology a retrograde planet indicates that there is a repression of the nature of the planet and the department of life that it rules through which the feelings and desire for action are dammed up within. In the sense that there is an impediment to adequate expression a retrograde planet is an affliction. But in a natal chart it is an affliction that can be relieved. The affliction is not due to such discords as are indicated by aspects. It is due to the attitude of the unconscious mind toward certain conditions that arise in the life. Certain thoughts and emotions that should normally find expression, through being linked up with early painful emotions, or with various taboos, are kept in the background along with the emotions and taboos with which they accidentally have been associated. Thus the whole personality is often sadly warped. But it need not remain so, for with :he release of the repressions it quickly becomes normal. These matters are fully explained in Courses 5 and 9. A retrograde planet signifies a Repression.

Stationary Planets —When a planet direct in motion turns retrograde, or a planet retrograde turns direct in motion, there may be an interval of several days in which the planet appears to have no zodiacal motion. It is then called a Stationary planet. The change from retrograde to direct motion is marked in the ephemeris by the letter D in the column occupied by the planet. If a planet is stationary this will be seen when calculating its place, and should be noted in the chart by placing the abbreviation Sta. after the planet. Such a stationary planet indicates that the things it signifies have great permanence, stability and endurance. They may be altered only by extraordinary effort, or by unusual conditions. Qualities and abilities so indicated are unyielding and persistent. Whether for good or evil, that which is ruled by a stationary planet is Enduring. Elevated Planets —The term elevation is used to signify how high or low in the chart a planet is situated. The highest point in the chart is the M. C. The lowest point is the Nadir. A planet above the earth—in the six upper houses of the chart—expresses itself in such a manner that it is noticed by others, and gets ample credit or discredit, as the case may be. Planets below the earth give just as much ability but do not express their qualities in a manner that draws public attention to them. The higher, or more elevated, a planet is in the chart the easier it is to give full publicity to the affairs signified by it. Likewise, the lower, or less elevated, a planet is in the chart the greater the difficulty in drawing public notice to the things so signified. People born with many planets above the earth are always given ample credit for whatever abilities are signified by these planets. People born with many planets below the earth are seldom given credit for :he abilities they possess because the qualities denoted by the hidden planets—those below the horizon—do not manifest in a manner to be recognized by people in general. Thus the most elevated planets in the chart are always important in that they signify the qualities that receive full public recognition. Elevation means Publicity. Planets East —Life itself constitutes the interaction between an organism and its environment. Through this interaction either organism or the environment, or still more commonly both, are modified. But some organisms instead of being merely molded by environment, exert a power that modifies markedly the environment. Some men, for instance, shape their surroundings to their own needs, while others, perhaps equally

successful are formed and shaped and directed almost entirely by the various conditions by which they find themselves surrounded. Those who have many planets on the east side of he chart impress environment with their personalities and powers. That is, the virility of a planet to impress the qualities it rules upon environment is pronounced when the planet is on the east side of the chart. Therefore, a planet in house X, XI, XII, I, II, or III tends to Mold Circumstances. Planets West —On the other hand those who have many planets on the west side of the chart are more influenced in life’s course by the action of people and by their surroundings. The virility of a planet to impress the qualities it rules upon environment is not pronounced when the planet is on the west side of the chart. Therefore, a planet in house IV, V, VI, VII, VIII, or IX tends to be Molded by Circumstances. The planets are not responsible for the events and conditions attracted —It should be clearly recognized that causes of events and conditions result from the hereditary equipment as mapped by the birth-chart plus the conditioning energy received from reactions to environmental conditions since birth. The planets are not responsible for the events and conditions attracted. It is easier for a child to be born when the streams of astral energy from the planets are such, as indicated by their positions in the sky, that they flow through—rather than crosswise of—the stellar-cells and stellar structures of the child’s astral body. The child is born when the astral currents of his environment, as shown by the birth chart, correspond as closely as practicable, to the thought compounds and thought structures of his astral body. Each of the ten planets in the birth chart maps the chief structure in the astral body of one family of thought-elements. The aspects between the planets reveal which thought-elements have entered into combination, one with the other, in the formation of compounds, and how these compounds have been formed. The prominence of a planet in the birth chart shows the amount of desire energy possessed by the thought-cells and thought structures it maps. And the amount of desire energy thus shown indicates how much work, both three-dimensional and four-dimensional, the thought group is capable of, and consequently how important will be the events which it brings into the life. The events themselves, to the extent they are noticeably either more fortunate or less fortunate than the normal trend of the life, are attracted only at such times as the thought-cells relating to the department of life affected receive new energy. This new energy gives the stellar-cells thus involved additional power to work from the

four-dimensional plane, to stimulate objective thoughts of a similar nature, and to influence the physical conduct. The more common sources of such additional energy supplies are mapped by the progressed aspects of the planets. Planetary energy picked up, radio fashion, by the aerial developed across the astral body when a progressed aspect is formed, is made available for the use of the thought-cells and stellar structures at the terminals of the aerial. But the event is not attracted by the new supply of planetary energy thus made available; it is attracted by the thought activities then stimulated. The stellar-cells work with such intelligence as they possess, and with the energy supply thus made available, to bring vents of a certain nature into the life. A detailed explanation of thought-cells and their activity will be found in Courses 5 and 9. The First Step in Judging Any Horoscope is to note the Power of the figure by consulting the planetary distribution among the houses. If many of the planets are in angles it is a powerful figure and noteworthy things may be expected of it. If many of the planets are in cadent houses and none are in angles it is a feeble chart and will exert no great influence in any direction. If many planets are in succedent houses it is of average power, as is the case if the planets are rather evenly distributed among angular, cadent and succedent houses. Any planet found in an angle will exert a power sufficient to make it a very important factor in the delineation. Thus in the chart on the frontispiece there are four planets in angles, making of it a very powerful chart. Three planets are in succedent houses and three are in cadent houses. In any chart the first thing should be to determine the amount of energy present. Nothing is accomplished without energy. In this chart four out of the ten streams of energy come through those houses where they exert maximum volume. Power depends upon Volume. The Second Step in Judging Any Horoscope should be to note the Quality of influence manifested by the signs the planets are in by consulting the planetary distribution among movable, fixed and mutable signs. Many planets in movable signs indicate great activity and a pioneer spirit. Many planets in mutable signs indicate power of adaptation to whatever environment is present. Many planets in fixed signs indicate determination, rigidity and attention to detail. In noting the distribution of the planets among the Qualities the Ascendant and M.C. should be considered as if they were planets. Thus in the chart on :he frontispiece the fixed quality preponderates. Five of the twelve influences are in fixed signs, four are in mutable signs and three are in movable signs. Therefore, this chart indicates a rigid determination not to be swerved from any plan that has once been formed. Quality determines Adaptability. The Third Step in Judging Any Horoscope should be to note the Triplicity of influence manifested by the signs the planets are in. This is done by consulting the planetary distribution among Fire, Air, Water and Earth signs. Many planets in

fiery signs indicate much zeal and enthusiasm. Many plants in airy signs indicate intellectuality and vacillation. Many planets in watery signs indicate sympathy, emotion and receptivity. Many planets in earthy signs indicate practicality. In determining the distribution of the planets among the elements the Asc. and M.C. should be considered as if they were planets. Thus in the chart on the frontispiece, there are five planets in fiery signs, indicating initiative, enthusiasm and aggressive energy. Two planets in air and four planets in water show there is both thought and feeling. There being but a single planet in an earthy sign reveals hat practical and material methods receive subordinate consideration. Triplicity reveals Temperament. The Fourth Step in Judging Any Horoscope should be to note the departments of life accentuated by the planets. This is accomplished by observing the Society, the Trinity, and the more restricted field of Expression of each mansion, denoted by the houses in which the planets are found. The stream of energy radiated by a planet largely reaches the earth through the particular house it occupies. Very much less of its energy reaches the earth through the sympathetic vibration of the sign it rules but does not occupy, and thus through any house it actually is not in. To state the matter more clearly, the amount of energy converted into any particular department of life is determined by the number and power of the planets occupying the house of the horoscope ruling that department of life. Houses of the horoscope not occupied by planets are therefore much less important. They but transmit the lesser energy derived from the sympathetic relation of the sign on a house-cusp to a planet. Because of the total of life’s energies so large a portion flows through a house occupied by numerous planets, such a house represents a department of life of unusual significance. In fact the more numerous the planets in a house, the more significant does that department of life become. Numerous planets in a house make their department of life Important. In lesson No. 47 (See Serial Lesson Key)the four Trinities, the three Societies, and the Department of Life governed by each house are explained in detail. If many planets are found in Personal houses it signifies that much of life’s total energy is diverted to personal concerns. If many planets are found in Companionship houses it denotes that much of life’s total energy is absorbed in contact with others. If many planets are found in Public houses it indicates that much of life’s total energy is expended in activities that come before the notice of the public. Thus in the chart on the frontispiece there are five planets in personal houses, indicating that a major part of the energies of life is directed to personal affairs. If many of the planets are in the trinity of Life, he chief interest is in living. If many of the planets are in the trinity of Wealth, the chief interest is of a business nature. If many of the planets are in the Trinity of Association, the chief interest is the relation to others. If many planets are in the trinity of Psychic Influence, the chief interest is in secret things. Thus in the chart on the frontispiece there are three planets in the trinity

of wealth and four planets in he trinity of life, indicating that life and wealth are predominating factors in the previously determined personal interests. The Fifth Step in Judging Any Horoscope should be to note the nature of the planetary energy transmitted through each house without regard to aspects. For fine craftsmanship, because each planet exerts a different tone quality in each sign, the sign occupied by the planet must be also included in this consideration. It is of course possible to describe the influence of each of the ten planets in each of the twelve signs. Books may be had that go into such detail. They have their value, but it is more satisfying and practical to estimate such details of influence from a knowledge of the nature of the sign and a knowledge of the nature of the planet together with a knowledge of the Essential Dignities of the planet. Signs are treated in lesson No. 46 (See Serial Lesson Key). Planets are discussed in Lesson No. 47 (See Serial Lesson Key). And Essential Dignities are given consideration in lesson No. 87 (See Serial Lesson Key). House-Cusp Orbs —It seems certain that a planet commonly exerts its most powerful energy through the house it actually is in. If it is a progressed planet it exerts its most powerful energy through the house into which it has progressed. This energy is most powerful near the cusp of the house it is in, gradually decreasing its influence on the department of life ruled by the house as the planet moves further into the house, being weakest just before it crosses over the next cusp in proper sequence. Where the cusps of the M. C. and Asc. are concerned—the one acting as a broadcasting antenna and the other as a ground-wire—these function after the manner of planets. Consequently a planet well over into the ninth house exerts an influence on the M. C. if it is within orb of a conjunction aspect with it, and a planet well above the Asc. in the 12th house will have an influence on the Asc. if it is within orb of a conjunction aspect with the Asc. The orb of the M. C. and the Asc. is the same allowed a planet in an angle. Probably due to lack of precision in timing births and thus locating improper degrees on the various house-cusps, with the observed affect of planets as many as 10° from the M. C. into the ninth house and as many as 15° from the Asc. in the twelfth house, an opinion has gained some ground that when a planet is within 5° of a house-cusp it not only exerts an influence over the things ruled by the house it is in, but begins to have some influence over the things ruled by the other house. Yet as the result of many thousands of charts in which not only the birth-chart influence, but also the influence of the progressed positions of the planets have been studied by The Brotherhood of Light Astrological Research Department, including a vast number in which the effect of a progressed planet moving through one house and

over the house-cusp into another house has been observed, we have been forced to the conviction that one house is divided from another by an abrupt partition. Chief Ruler of a House —Where there is but one planet in a house, it is usually the chief ruler of that house. The planet ruling the sign on the cusp of he house, because the sign sympathetically transmits some of the energy of the planet ruling it no matter where this planet is located, is a secondary ruler of he house, or co-ruler. Where there are several plants in a house, because the wave of influence increases in power over the things ruled by the house as the cusp is approached, the planet nearest the cusp of hat house is commonly considered the chief ruler, and the other planets in the house as secondary ruler, or co-rulers. Of these co-rulers, those closer to he house-cusp have a stronger influence over the things of the house than those farther from the house-cusp. Yet any of these planets in a house have a stronger influence over the things ruled by the house than does the planet that is co-ruler merely because it is ruler of the sign on the cusp of the house. For precision, the amount of power a planet has over a house depends upon the number of astrodynes which could effect the house. When a planet is not in a house, but rules the cusp sign, it has to have twice as many astrodynes as a planet which actually occupies the house to have the same influence. If the cusp ruler has more than twice as many astrodynes as the planet in the house, it is then considered the chief ruler of the house. Sun —Whatever house is occupied by the Sun is strongly vitalized, and becomes an important house as influencing motives. The Sun represents the individuality and the center of vital force. Therefore, the house it occupies indicates the department of life in which, to a great extent, the individuality is submerged. From this standpoint it becomes a dominant motive in the chart. Thus in the chart on the frontispiece as the Sun is in the 2nd it is indicated that money considerations are an important motive. The department of life ruled by the house occupied by the Sun is conducted with Vigor. Moon —Whatever house is occupied by the Moon is thereby made receptive and changeable. The things so denoted are in process of gestation, and are subject to constant small variations. Thus in the chart on the frontispiece the Moon is in the 12th. This indicates many little disappointments and a never ending variety of psychic impressions. The department of life ruled by the house occupied by the Moon is subject to Fluctuation.

Mercury —Whatever house is occupied by Mercury becomes the subject of mental effort. The mind expresses itself readily where the things so denoted are concerned. Thus in the chart on the frontispiece Mercury is in the 1st, indicating much thought about personal matters, and facility in expressing personal opinions. The department of life ruled by the house occupied by Mercury is subject to Thought. Venus —Whatever house is occupied by Venus has a strong influence upon the affections, and through it an appeal to the affections can readily be made. The things denoted by this house tend to prosper not through effort and initiative, but through kindnesses received because of grace of manners and received through following the line of least resistance. Thus in the chart on the frontispiece Venus is in the 1st. This gives a spontaneous and charming personality. The department of life ruled by the house occupied by Venus is subject to Gratuities. Mars —Whatever house is occupied by Mars indicates a section of the life in which forcefulness and energy are expressed. Whatever it indicates in the way of advantage is gained through initiative and combat; and if loss is indicated, there is much struggle associated with it. There is always strenuous activity in connection with the things ruled by the house occupied by Mars. Thus in the chart on the frontispiece, as Mars occupies the 8th, there is signified a struggle over the partner’s money. The department of life ruled by the house occupied by Mars is subject to Strife. Jupiter —Whatever house is occupied by Jupiter indicates a section of the life in which there is plenty. Jupiter withholds not the things denoted by the house he occupies. When severely afflicted by aspects much difficulty may arise over the things denoted by this house, but in some manner a way will be found to pull through with head above water, even though in extreme cases failure may be escaped only by a hair’s breadth. Thus in the chart on the frontispiece Jupiter is in the 6th, indicating both the ability to recover from illness and to profit from work and employees. The department of life ruled by the house occupied by Jupiter is subject to Abundance. Saturn —Whatever house is occupied by Saturn indicates a section of the life in which there is dearth and laborious effort. The advantages that Saturn brings, even when he is

well aspected, are well earned. Saturn withholds the things signified by the house he is in or makes them difficult to obtain. They are obtained at a sacrifice of something else worth while. Thus in the chart on the frontispiece Saturn in the 7th indicates dearth where partners are concerned. This means that whatever advantages are gained from partners are more than paid for in added work and responsibility. The department of life ruled by the house occupied by Saturn is subject to Poverty. Uranus —Whatever house is occupied by Uranus denotes things about which radical tendencies are likely to manifest. In the section of life indicated by such a house there are sudden changes and developments of an extreme nature, either constructive or destructive. Yet whatever good is signified in one direction is accompanied by some lesser disadvantage in another field, and whatever evil is signified in one direction is accompanied by at least a small measure of good in some other relation of life. As Uranus is in the 1st of the chart on the frontispiece some eccentric turn to the personality is indicated. The department of life ruled by the house occupied by Uranus is subject to Eccentricity. Neptune —Whatever house is occupied by Neptune is influenced by subtle and visionary factors. There is something elusive and mystical about the section of life denoted by this house. About the things so denoted the imagination weaves pictures, and these mental pictures influence the attitude toward reality. Thus in the chart on the frontispiece Neptune is in the 6th, indicating a tendency to picture an illness that in actuality does not exist. The department of life ruled by the house occupied by Neptune is subject to Illusion. Pluto —Whatever house is occupied by Pluto is subject to inner-plane influence, either for good or ill. In its activities will be found facilities for co-operation with others and for contacting groups of people. To the extent Pluto is afflicted will undue pressure be brought to bear by others to compel such action as they desire relative to the things the house rules. Thus as in the chart on the frontispiece Pluto is in he 5th, compulsion will play its part where speculation, children, love affairs and pleasures are concerned. The department of life ruled by the house occupied by Pluto is subject to Coercion. The Sixth Step in Judging Any Horoscope should be to note the house actually occupied by the planet ruling the sign on the cusp of each of the twelve houses. Not only is there an intimate connection between the house upon the cusp of which a given sign is found and the house occupied by the planet ruling that sign, but the

things of the house occupied by the planet have a certain power over the things merely ruled by the planet’s sign. In a human controversy that results in violence, if the violence takes place in the home of one of the individuals, this individual has a certain legal advantage. Thus also a planet away from its home sign places the things it rules by sign under the influence of the things represented by the house it actually is in. In relation to the things represented by the sign on a house cusp ruled by a planet, the things ruled by the house a planet actually occupies exercise an influence of Authority. Intercepted Signs —Sometimes it is found that there is an intercepted sign in a house. It should always be considered as co-ruler of the house together with the sign on the cusp of the house. The qualities expressed by the sign on the cusp of the house, however, manifest more freely than those denoted by the intercepted sign. The qualities of the intercepted sign are present, but they require stress of circumstances to bring them into expression. Therefore, in judging a house, both the planets in an intercepted sign and the planet ruling this sign should be considered, as well as the sign on the cusp and its planets and ruler. Intercepted signs represent qualities that are Latent. Now as the first house denotes the personality, the house in which the planet ruling the sign on the Ascendant is found indicates a department of life having much interest for, and influence over, the person. Thus if the ruler of the 1st is in the 2nd, it indicates that he has an interest in money, and that money is an important influence over his life. If the ruler of the 1st is in the 3rd, it indicates that he is interested in his brethren and in education, or reading, and that these things influence his life. If the ruler of the 1st is in the 7th, he will find himself in partnership, and influenced in his actions by such partners. If however, the ruler of the 2nd is in the 1st, it indicates that money matters are largely dependent upon his own personal efforts. If the ruler of the 2nd is in the 2nd there is natural aptitude in money matters. If the ruler of the 2nd is in the 3rd the finances are greatly influenced by kindred, short journeys, and education. Books may be had in which the influence of the ruler of each of the twelve houses, when in each of the twelve houses of the chart, are given in detail. Such books have a value. But in practical work it is enough to remember: When a planet is in the house it rules by sign it gives much independence to the thing ruled by that house. When a planet is in the 1st house, the things signified by the house which the planet rules by sign are largely subservient to personal inclination. When a planet is in the 2nd house they are somewhat controlled by money matters. When a planet is in the 3rd house they are somewhat subservient to kindred and education. When a planet is in the 4th house they are influenced by the home environment. When a planet is in the 5th house they are subject to children, pleasures and speculation. When a planet is in the 6th house they are under the influence of

work, employees and illness. When a planet is in the 7th house they are somewhat controlled by partners and the public. When a planet is in the 8th house they are subservient to legacies and the partner’s money. When a planet is in the 9th house they are influenced largely by philosophy and publicly expressed opinion. When a planet is in the 10th house they are directed by business relations and considerations affecting the reputation. When a planet is in the 11th house they are subservient to friends. When a planet is in the 12th house they are influenced by secret sorrows and psychic influences. The Seventh Step in Judging Any Horoscope is to note the prominence of each planet and the number and nature of the aspects received by it. Each aspect indicates streams of energy—meeting at an angle that produces a definite whirl, constructive or destructive. It indicates a definite association between the departments of life ruled by the planets forming the aspect. If a planet has few aspects, it may exert a very strong influence along one particular channel, but its range of influence is limited. If a planet has many aspects it indicates a large variety of influences centering about the departments of life ruled by that planet. The more aspects a planet has, the greater the number of influences brought to bear from other departments of life upon the department of life ruled by the planet. The Strength of each department to Influence the things denoted by the planet receiving the aspect depends upon the Strength of the aspect and the planet forming it. But the Nature of the influence depends upon the Nature of the aspect and the planet making it. Thus if the Sun receives many aspects it signifies that many things in life have an influence over the vitality and upon the things ruled by the house the Sun is in. If the Moon receives many aspects it indicates mental capacity along many lines, and many conditions affecting the constitution, as well as numerous conditions affecting the houses ruled by the Moon. If Mercury receives many aspects it indicates a wide range of mental activity, and the ability to express thought along many lines, as well as many influences brought to bear upon the things signified by the houses ruled by Mercury. Many aspects to Venus indicate many things influencing the affections; many aspects to Mars, many things stimulating the energies; many aspects to Jupiter, many things influencing expansion and growth; many aspects to Saturn, many things influencing contraction and responsibilities; many aspects to Uranus, many things tending to radical changes of view; many aspects to Neptune, many things affecting the ideals and the imagination; many aspects to Pluto, many things influencing toward or away from spirituality and many things influencing group activities and co-operation. And in each of these instances the things signified in :he chart by the houses the planet rules are affected. The Prominence of Each Planet —A planet is prominent in proportion to the volume of its particular type of energy which the individual or condition mapped by the chart is able to express. By its

prominence in a natal chart a planet indicates the amount of activity the thought-cells of the unconscious mind having an energy characteristic of the planet can express. This shows not only the power of the dynamic thought structure mapped by the planet to attract conditions of this type into the life, but also the power of the common thought-cells mapped by the houses whose cusps are ruled by the planet to attract corresponding conditions into the life. This is important in vocational selection, for instance, as many vocations require association with the department of life ruled by one or more houses. Thus a doctor or nurse must have an active sixth house, and a bookkeeper or stenographer must have an active third house. The natural aptitude for a vocation, other than this house activity, depends on the volume of energy the unconscious mind can command of the types signified by specific planets. An individual can use only so much Mars or Saturn or other types of energy as he possesses, and the prominence of the planets indicates how much energy of each planetary type he can command. If he is to build or destroy he must use the type of energy mapped by Mars; if he is to organize or systematize he must use the type of energy mapped by Saturn; if he is to express geniality and good will and engender similar attitudes in others, he must use the type of energy mapped by Jupiter. Also, to the extent a planet is prominent will events, including associations and diseases, characteristic of that planet be attracted into the life by the activity of the thought-cells of the unconscious mind thus mapped. Every aspect a planet receives indicates additional energy which the thought-cells mapped by it are able to express. Other things being equal, however, a planet in an angle indicates more energy than one not in an angle, and the nearer the cusp of the angle it is the more energy is indicated. Furthermore, as he thought-cells mapped by the Sun, Moon and Mercury directly contact the electromagnetic energies of the body, a planet in aspect to them maps thought-cells able to express much energy. While other aspects to it may be numerous enough and powerful enough to make a planet prominent, as a general rule followed in statistically determining he Birth-chart Constants of vocations, diseases, and he predisposition to definite events, only planets in an angle or aspecting with a reasonable degree of closeness, the Sun, Moon or Mercury are considered Prominent. However, for precision, the only sure method of determining the Prominence of a planet in relation to a particular chart is to calculate its astrodynes. The Best House and Best Planet —Because in natal astrology the Best House in the chart indicates the department of life from which a given expenditure of effort brings the greatest advantages, and because in other branches of astrology it indicates the department from which most favors may be expected, it should always be ascertained. And as he Best Planet indicates the environmental associations that are most fortunate, it also should be noted. It is particularly significant in vocational selection, and in the selection of surroundings favorable to health. The nature of the planets, the signs they occupy, the

volume of their energy, and the aspects they make all enter into this consideration. Commonly, Venus and Jupiter in a house are taken for the best influence. Venus adds ¼ harmony and Jupiter adds ½ harmony. But in the last analysis, a precise point can be ascertained by calculating the harmodynes and discordynes. The House and the Planet carrying the most harmodynes will be considered the most fortunate in the chart. The Worst House and Worst Planet —Because in natal astrology the Worst House indicates the department of life that causes the most difficulty, and in other branches of astrology it indicates trouble, it also should be ascertained. And as the Worst Planet indicates the environmental associations that are most unfortunate, it is important to note it, so that these things may be avoided. Here, also, the nature of the planets, the signs they occupy, the volume of their energy, and the aspects they make must all be considered. Ordinarily, both Mars and Saturn are taken as the worst influences because Mars adds ¼ discord and Saturn adds ½ discord. But in the last analysis, the Worst House and the Worst Planet are those that carry the most discordynes. How to calculate the astrodynes, discordynes and harmodynes of an aspect, planet, house or sign is explained in Course XVI.

The Doctrine of Horary Astrology

Chapter 4 The Doctrine Of Horary Astrology ALTHOUGH horary astrology conforms to scientific principles in all its parts, it is less rigid than natal astrology; for natal astrology is not only an exact science, but its methods are less dependent upon the personal equation. When a child is born, the time of birth can be ascertained with positiveness and exactitude by any person present; but when an idea is born, the personal equation of the one to whom the idea comes may, under certain circumstances, make it very difficult to determine the exact moment of its birth. The proper timing of the birth of an idea, the birth of a proposition, or the birth of a question depends upon the sympathetic relation of the human mind with the astral world. That this relation is quite dependable is evidenced by the accuracy of the results obtained through the use of horary astrology. Nevertheless, because horary astrology depends upon a mental reaction to a condition existing in the unseen world, it is essentially not so much an exact science as a method of divination. Yet what it lacks in positiveness of method it more than compensates for in wealth of detail. Just what I mean by the greater positiveness of natal astrology may be illustrated thus: Any person born when Mars is rising on the eastern horizon, no matter where he is born or of what people, is warlike and combative in comparison to others of his race. Likewise, in a horary chart, if Mars is found on the eastern horizon, the person asking the question is warlike, or was in a combative mood at the time the question was asked; PROVIDING the Proper time for erecting the figure has been selected. But to determine the time when the question was brought completely into the mind places dependence upon a mental experience. And a mental experience is less positive, as subject to impartial verification by others, than the physical birth of a child Therefore, horary astrology is not as exact a science as natal astrology. Follow the Rules —Recognizing this, many beginners in the science make a grave mistake which detracts from their ability to give correct decisions. They feel that because the data upon which it rests is more subject to the personal equation, that they may ignore rules to a greater extent and rely upon intuition. As a consequence, they flit from one

section of the chart to another, with little regard to orderly sequence, and do not hesitate to violate such rules as conflict with their impressions. But I have yet to know a practitioner of horary astrology upon whose judgment reliance can be placed consistently, day after day, who departs from the rigid rules in favor of his impressions. Those who do not firmly adhere to the rules may give wonderful readings at such times as their own chart and the world chart favor it; but they fail miserably and importantly at those times when their own chart and the world chart are afflicted. Yet the astrologer who learns the rules and never, under any circumstances, departs from them, can give an accurate and reliable reading even when his own chart and the chart of the world are all upset. Under these adverse circumstances, when he goes beyond the rules and relics upon psychic impression for more details, he may be in error. But, because by following the rules he has eliminated much of his personal equation, in all important respects his readings are consistently reliable. My advice to any student, as derived from the many years horary astrology has been taught in The Church of Light class-rooms, is to cultivate the ability to get as great a wealth of detail as possible beyond the strict letter of the rules given; but always to apply the rules in a careful, thorough, and systematic manner: and never, under any circumstances, render a judgment contrary to the rigid rules of the science. Nor should the horoscope be considered merely as a mystical design. On the contrary, whatever the status of the data upon which it is erected may be the chart itself is a positive and exact map of actual forces. It shows, with all the precision of exact science, the direction from which streams of energy, of designated quality and volume, flow to the world. These streams of energy, which can not be seen by the human eye, are quite as real and far more important than the electromagnetic waves, which likewise invisible, flow from the sun simultaneously with the appearance of sun-spots, and often cause serious electrical storms on the earth. The Astral Environment —Now if we increase the temperature of a room sufficiently, those in it will begin to think about opening the doors and windows, or about discarding some of their clothing. If a man partakes copiously of alcohol, he becomes abnormal both in thought and action. If a man is thrown into deep water, he thinks of swimming. Place him on a horse, and he thinks of riding. And any number of other incidents can be cited to illustrate that man’s thoughts and actions are greatly influenced by his environment. Yet the physical is but a small part of his total environment. Quite as important, in influencing his thoughts and actions, are his astral surroundings; and particularly those streams of energy that flow from the planets and impinge upon his finer body. They cause changes in his astral form, and these are registered as sensations by the soul, which is commonly termed the unconscious mind.

Because the astral body has certain sensations, the unconscious mind has certain thoughts; just as when the physical body, as illustrated above, registers certain sensations, there are appropriate objective thoughts. Yet psychologists have conclusively proven that most of man’s thinking is done below the threshold of objective consciousness, in the unconscious mind. They have demonstrated that a majority of man’s actions and decisions, instead of being determined by pure objective reason, rise into his objective consciousness as thoughts, impulses and inclinations, from the region of his unconscious. And thus it is that man’s thoughts, as well as his actions, are so largely modified by his astral environment, as it exists at any particular time. These thoughts that enter, or reside within, the unconscious mind, are not mere nothings. They are real organizations of astral substance. They obey he well known Law of Association, which controls all mental processes. They combine to form a plan, a question an enterprise or an idea. through definite attractions. That is, to state it briefly; the power of any thought to influence other thoughts depends upon the amount of energy it possesses and the completeness with which lines of association have been formed between it and the other thoughts. If we consider any given thought, then, and suppose that additional energy is supplied to it by a stream of force of like quality from some planet, it will be seen that its power, for the time being, is greatly increased. It, therefore, has greater ability to combine with other thoughts. And if several thoughts receive such additional energy from the planets at the same time, all will have additional combining power, and due to their temporary strength, they will be likely to move together as a plan, a question, or an idea. With so much energy at its command this plan, question, or idea then probably will make itself prominent in the objective mind. But the important circumstance of this process, in so far as horary astrology is concerned, is that by determining the quality and nature of the streams of force that give such a plan, question, or idea power enough to become a cause of serious consideration, we thereby determine the quality and nature of the thoughts so energized. Furthermore, by considering the relationship of these energies we can also determine whether or not the plan, question, or idea is harmonious or discordant. In fact, the whole astral relationship is laid bare. The First Factor —To explain the basic principles upon which horary astrology rests requires a review of the properties of the astral world, a more detailed account of which may be found in lesson No. 40 (See Serial Lesson Key). Thus, while not all things in the astral world have physical counterparts, all thoughts, objects and conditions of the physical world have a duplicate in the astral. Furthermore, events and conditions that occur upon the astral plane tend to reproduce themselves, in so far as the physical environment with which they are associated is capable of such reproduction, UNLESS, before the physical environment has time fully to respond, other and

contradictory changes take place in the astral environment which annul the first influence. As explained in lesson No. 118 (See Serial Lesson Key), the soul on the inner plane can look along the world-lines of things and perceive them as they existed in the past or as they will exist in the future. Also as velocity there is greater than that of light, there is freer interaction between thoughts and entities on this astral plane. If a serious question, or a proposition, or an event, arises on the physical plane, we may be sure, therefore, that the same question, or proposition, or event as first arisen on the astral plane. And this brings us to the first factor of basic importance in horary astrology. For if the proposition or question has arisen seriously in the unconscious mind, this has already, before the matter has reached the objective consciousness, directed the unconscious mind to all the factors and conditions related to it. And the unconscious mind, because it occupies the inner plane and uses the senses and superior conditions of that plane to apprehend the various conditions, mirrors these various factors in detail in their correct relations. The desire of the unconscious mind to know about he matter has focused its attention on all the factors as they exist in the astral world, and they are present in the soul much as the image of a future picture is reflected in the “finder” of a camera. They have been brought to a focus all in their proper relation, but they only foreshadowed the future picture; for the picture may never be taken, the exposure never made, and the film never developed. Thus when we earnestly ask a question, we may know that already the unconscious mind has imaged the picture in its “finder.” Unless there are compelling circumstances, if our inspection shows the light to be bad, the background poor, too much movement, or for any cause the composition to be unpleasing, we may decide not to make the exposure; for we know the picture would be a poor one. If, however, the exposure is to be made in spite of conditions, the “finder” of the unconscious mind shows just what the developed picture will look like. The Second Factor —Now why did we ask this question just at this time? Well, if two or more thoughts receive, at the same time, strong stimulation from planets prominently situated, there may be enough energy present to amalgamate them into a plan. If the relation between the planets thus stimulating the thoughts is harmonious, as shown by their aspect, this would favor a harmonious alliance between the thoughts; and a plan that is harmonious in all its parts would result. But if the relation between the two planets thus stimulating the thoughts is discordant, through their being in bad aspect, a discordant condition would be present between the thoughts; for the energy received would be inharmonious and disintegrative.

When sets of thoughts thus amalgamate into a plan, or into a definite desire for specific knowledge, if there is sufficient energy present, they rise from the unconscious into the objective mind. In the objective mind they set up a mental disturbance; but except when there is accessory energy of a similar nature from the planets to give them the required force, the plan is not clear and there is no deep desire for a correct answer to a question. We may be quite certain, therefore, that whenever a plan has been completely formulated, or there is a deep desire for a correct answer to some question about our affairs, that the state of mind so stimulated is due to additional energy, received by the mental factors thus brought to our attention, from their corresponding planets. The fact that these mental elements have the power to intrude themselves into objective consciousness so disturbingly, indicates that they have acquired, just at this time, an accessory energy supply. Furthermore, and of even greater importance, the relation of the mental factors thus stimulated by planetary energy is the relation of the planets thus stimulating them into activity. Consequently, by a study of the relationship between the planets at the time a question or proposition becomes clearly defined in the mind we can learn the relation of the mental factors that are most active at the time. This then, is the second of the two factors upon which horary astrology rests. As it is important that this principle be fully comprehended, let me state the matter somewhat differently: A question, for instance, may be present in the mind in a hazy sort of way for days and weeks; but when the planets in the sky reach stations where they hold the same relation to each other that these mental factors do, these mental factors receive enough additional energy, each from its corresponding planet, to give it clear and precise form in the objective mind. If, therefore, a chart of the heavens be erected for the exact moment a serious question takes complete form, it pictures the relation of the various mental factors within the unconscious mind of the person asking the question. How the Factors Operate Together —Here we have, then, the two factors that explain just how and why a horary chart, when correctly timed and interpreted, will solve a problem relating to events past, present and future. The first factor is that an earnest desire to know something indicates that the unconscious mind of the person asking the question has been focused upon the problem, and has perceived the various images relating to it, as they exist in the astral world. These images, which are apprehended by means of the superior senses of the astral body, are of astral records of the past, of present interrelations, of past and present relations moving toward combination in the future, or having already combined on the inner plane, but having as yet had insufficient time to externalize.

The problem, however, does not present itself to the objective mind when the unconscious first turns itself to it, because it does not have enough energy to link up with the images already in objective consciousness. Instead, just as a photographer awaits the appearance of the sun from behind a cloud before attempting to see how the picture appears in the “finder,” so likewise, the image of the factors shadowed in the unconscious mind at first lacks the power to make itself felt strongly in the conscious mind. But when the sun shines brightly in the case of the photographer, and when the planets reach the proper positions in the case of one who unconsciously is pondering a question, energy of sufficient intensity then becomes available to give the image distinct objective form. This brings us to the second factor; which is that a question or proposition that is present in the unconscious mind does not rise clearly into objective consciousness until the planets and signs are so situated that they correspond to the various elements of he matter, and thus add sufficient energy to them hat they are thrust up into the objective mind. Thus it is that a proposition or serious question is never born in the objective mind until the planets correspond to its various elements and relations; no more so than that a child will be born and live until the astral vibrations set up by the planets correspond to he astral vibrations within its astral form. A Horary Chart Maps Three Things —A horary chart, then, is a map of three distinct, but sympathetically related, things. It is a map of the heavens at the time and place a question is clearly formulated. It is a map of the most active mental factors within the mind of the person asking the question at the time the question is asked. And, because these mirror the various conditions relating to the question, as perceived on the astral plane by the soul, it is a map of the various factors involved in the question. The problem of the horary astrologer, therefore, is through a careful comparison of the harmony, discord and other relations that exist between these actors, to discern the nature of the past, present and future developments of the matter asked about. He has before him a map of the heavens; but this is also a map of certain related things as they exist on the astral plane. If he discerns, from this map, that several objects are moving toward a given point, he becomes aware from their rate of movement that in about so long a time they will meet. And from the properties of these things, their velocities, and the angle of their approach, he discerns whether they will meet harmoniously or discordantly. From this he can predict, with much certainty, the various results. Now it may be that the one making the inquiry is under obligation to take and develop the picture, so to speak. It may be necessary for him to embark upon a certain enterprise whether it is pleasant or not. Or it may be that he has an option in the matter, and need not take the picture unless it is apt to prove pleasing. Therefore, the

astrologer should be able to give him an accurate preview, that he may know in advance just what the finished picture, or venture, will be like. Furthermore, in case he is so situated that he can not avoid taking and developing the picture, even if in the preview it appears distressing, the astrologer should be able to show him all the details that will help him get the best results from a poor view. The astrologer has watched body, taking and developing of so many pictures that have been mapped by planetary positions that he should be able to advise whether or not the venture is worth the attempt, if attempted what the result will be, and how to get the best result if the attempt be made. The Time of the Question —It is always better to take the time when a question or proposition first is clearly present in the mind. If a proposition of any kind is presented, either personally or through the mail, the moment its import becomes clear is the time for which the chart should be erected. In case his time cannot be ascertained, it is customary to use the time when the question first becomes clear to he astrologer. The experience of a host of astrologers indicates that this latter method is reliable in a general way; for at this time, also, the matter considered is supplied with sufficient energy to make it manifest strongly. But when the time of its first clear formulation in the mind is known, this is the time that invariably should be used. It is the true birth of the question. Personal Description Given By Planets SUN: A strong vital body, above average size, light complexion, very dignified. MOON: Tending to shortness and weight, pale complexion, wide forehead, listless. MERCURY: Lean, nervous, sharp features, ,mall eyes and ears, hair brown. VENUS: Plump and handsome, tending to light complexion, mirthful, affable. MARS: Wiry, robust body, strong muscles, ruddy complexion, hair with reddish tinge. JUPITER: Large and ample body, sanguine or fair complexion. jovial, with much self-esteem. SATURN: Large bones, looks raw-boned even when not tall, dark, serious, grave. URANUS: Tall, slender, angular, brilliant eyes, erratic, argumentative. NEPTUNE: Tendency to weight, oval features, large, dreamy eyes, pleasant appearing. PLUTO: Average height, strong muscular body, deliberate but dynamic personality capable of expressing much force.

Personal Description Given by Signs ARIES: Middle stature, spare, strong body, bushy eyebrows, dark hair, rather swarthy. TAURUS: Short, thickset, dull complexion, large mouth, dark hair and eyes. GEMINI: Tall, long arms, light complexion, brown hair, quick in action. CANCER: Middle height, upper parts larger, small mouth and face, pale, milky eyes. LEO: Breadth and size to stature, large head, light hair, ruddy complexion. VIRGO: Average, compact body, brownish or fresh complexion, dark hair. LIBRA: Tall and well formed, clear complexion, sparkling eyes, hair brown or black. SCORPIO: Middle height, thick set, corpulent, hooked nose, dark hair, ruddy or swarthy complexion. SAGITTARIUS: Above middle height, high forehead, long nose, sanguine complexion, hair brown. CAPRICORN: Slender rather than stout, thin face, black hair, dark complexion. AQUARIUS: Stout, well set, fair hair, sanguine complexion, pleasant. PISCES: Tending to shortness, fleshy, pale face, brown or dark hair, fishy eyes. Technical Terms —In addition to descriptions of personal appearance, to deal concisely with the different persons and things of horary astrology, it is necessary to give them names. The student should become thoroughly familiar with these terms: The person who asks the question is called the Querant The person who erects and judges the figure is called the ASTROLOGER. The person or thing about which the question is asked is called the QUESITED. The planet ruling the house that denotes any person or thing is called the SIGNIFICATOR of that person or thing. Any planet sharing the rulership of the house denoting any person or thing is called the CO-SIGNIFICATOR. The planet actually in a house is Chief ruler of that house and Chief Significator of the person or thing denoted by that house; and the planet ruling the sign on the cusp of

that house is then the Co-ruler of the house and Co-significator of the person or thing denoted by the house. This is true in all ranches of astrology. If there is more than one planet in a house, the planet nearest the cusp of the house is usually the Chief ruler of the house; the other planets being Co-rulers with the planet ruling the sign on the cusp of the house. The planets in the house have more rulership over the house than the planet ruling the sign on the cusp of the house. This is true in all branches of astrology. In horary astrology the First House and the Moon are always taken as Significator and Co-significator of the Querent. The Querent, or person who asks the question, is always represented by any planet, or planets, in the first house, by the planet ruling the first house, and by the Moon as a Co-significator. If the Astrologer is the Querent, asking the question as well as judging it, he is represented by the Significator of the Querent, as just given. But if the Astrologer is not also the Querent, he is signified by the seventh house and its ruler. When Not to Pass Judgment —A horary chart is said to be Radical when it is capable of being correctly and safely judged. A figure erected for the exact time of the commencement of any enterprise or event is always a Radical Figure; because it will give correct information. But in a horary question, if less than 3 degrees of any sign, or more than 27 degrees of any sign, be found upon the Ascendant, it is usually better not to try to judge the figure. When less than 3 degrees rise, it indicates that the question is undergoing gestation and is not as yet completely formed. Therefore there is insufficient data upon which to base a correct answer. When more than 27 degrees rise, the question as formulated has been outgrown by new conditions, and these as yet have not been fully grasped by the unconscious mind. The question as asked, therefore, is obsolete, and cannot be answered from the figure. However, if the Ascendant and the planets it contains, together with the sign the planet ruling the sign on the Ascendant is in, describe the Querent’s personal appearance accurately, the figure may be considered Radical in spite of too Few or too many degrees rising. As the 7th house signifies the Astrologer, unless :he question relates to the 7th house in particular, when the 7th house is found much afflicted it is often better not to give judgment; for it shows dissatisfaction with the judgment given by the Astrologer and possible trouble for him. Even when the question is a 7th house matter, if nothing but affliction is shown for the 7th house, the Astrologer should proceed with caution, as it indicates little ability on his art to give satisfaction.

Mutual Reception —Two planets are said to be in mutual reception when each occupies the sign which is the exaltation or the home of the other. Thus if Saturn is in Leo and the Sun is in Capricorn, they are in mutual reception. If Jupiter is in Capricorn and Mars is in Cancer they are in mutual reception. When two planets are thus in mutual reception they tend to benefit each other through mutual aims. If at the same time they are in evil aspect, there will be an affliction commensurate with the aspect; but in spite of the aspect, each sets up vibrations in the sign that is the natural medium of the other, and thus renders the other assistance. Mutual reception implies that among some of the things ruled by each planet there will be co-operation. It does not annul the effects of a discordant aspect between two planets. The aspect, good or evil, will work out to its full extent in terms of some of the things ruled by the planets; but the mutual reception will bring about a co-operation between other things so ruled; even if it be an unconscious and unwilling co-operation. Mutual reception should be noted in natal astrology; and is especially important in horary astrology, as it often indicates whether certain things will pull together or fly asunder. Dragon’s Heat and Tail, Fixed Stars and Part of Fortune —The part of fortune is a point on the ecliptic as far removed from the Ascendant by longitude as the Moon is removed from the Sun by longitude. The dragon’s head and tail are the Moon’s nodes. Where the orbital paths of two heavenly bodies intersect is called their nodes. As none of the other planets move in the same plane as the orbit of the earth, each of their orbits must cut the orbit of the earth at two points. Therefore not only the Moon, but each of the planets also, has both an Ascending Node and a Descending Node. If nodes are to be used as sensitive points, logic would indicate that the nodes of all the planets, as well as those of the Moon, should be used. From the standpoint of non-astrological divination, as explained in lesson No. 119 (See Serial Lesson Key), the more numerous the symbols present from which ESP may take its choice to give the correct impression to objective consciousness the better. But from the standpoint of the Hermetic System of Horary Astrology only those factors should be employed which experience proves actually add accessory energy to the thought-cells of the unconscious mind. Although many Church of Light ministers who have attained outstanding reputations for accuracy in the practice of horary astrology have started by using the part of fortune and the Moon’s nodes, it became apparent to them as they gained greater

proficiency that these symbols in a chart were a hindrance to the reliability of their work. A vast amount of statistical work in natal astrology and over a quarter of a century of checking in -lass the predictions of students of mundane astrology, together with the experience of these highly proficient horary astrologers, impels me to recommend that fixed stars, part of fortune and Moon’s nodes be omitted from all astrological charts. The Houses in Horary Astrology —Probably he most common source of error in horary astrology is a failure to select the house to which the question properly belongs. The astrologer should not be content merely to accept the question as it is given to him; but should carefully interrogate the Querent until he finds out just what it is that he really wishes to know. The Querent may talk about property, or business, when the real thing in the back of his head is money. The question, on the face of it may appear, therefore, to relate chiefly to the 4th house, or to the 10th house; when in reality it is chiefly a 2nd house question in which the 4th or 10th merely indicate a source of revenue. I cannot emphasize too strongly the necessity for reformulating the question when necessary, so that its true significance is at once apparent and it can be assigned to its proper house. And as all possible events and affairs come under the rulership of some of the houses, any possible question about events and affairs can be answered: FIRST HOUSE: Everything to do with the personality; health, length of life, temperament and disposition, and personal prowess. SECOND HOUSE: Wealth, personal property, profit and loss, cash. THIRD HOUSE: Brethern, neighbors, short journeys, private studies, science, news, rumors, cousins, newspapers, periodicals, letters, messengers, land transportation, and thoughts. FOURTH HOUSE: Home, environment, father, domestic affairs, lands, mines, real estate, houses, hidden things, lost articles, crops, the grave, cities and towns, end of life, and end of any matter. FIFTH HOUSE: Love affairs, children, courtship, theaters, all places of amusement, pleasures, gambling, speculation, hazards, schools, wealth of father, and wealth of city or town. SIXTH HOUSE: Sickness, labor, servants, Inferiors, tenants, farmers, small cattle and poultry, aunts and uncles, foods, army and navy, and ceremonial or other magic performed by the Querent. SEVENTH HOUSE: Marriage, war, partnership, contracts, sweethearts, public enemies, defendant in a law suit, the astrologer, the physician, the opposing party, those met in public, any person inquired about not denoted by one of the other houses, such as a stranger, or a thief when there is a theft.

EIGHTH HOUSE: Death, legacies, partner’s money, disembodied entities, and real or personal property when in escrow. NINTH HOUSE: Long journeys, books, publications other than periodicals, advertising, public teaching and public expression of opinion, schooling, philosophy, religion, dreams, visions, and legal matters. TENTH HOUSE: Business affairs, power, rank, position, superiors, the executive head of any enterprise, honor, credit, reputation, profession, and mother. ELEVENTH HOUSE: Hopes, wishes, friends, counselors, acquaintances, praise, friendly criticism, and mother’s money. TWELFTH HOUSE: Private enemies, large cattle, disappointments, sorrows, psychic influences, magic either white or black performed by another, detective work, prisons, hospitals, charitable institutions, and self injury. Things Are Brought to Pass in Three Ways —In a great many of the questions proposed to an astrologer there will be found, either as the chief or as a secondary issue, the desire to know whether or not something will happen. Thus, when the main question relates to the advisability of making some business deal, the Querent nearly always also wishes to know whether or not the deal will be made. Or if the main question is as to marriage, or relating to a journey; in addition to wishing to know if the action should be taken, nearly always there is present a desire to know if, providing the step seems advisable, it can be brought to pass. If the figure shows that the enterprise, whatever it may be, will never mature, it is desirable to know what the causes, persons, or events are that hinder it, and why, and in what manner they frustrate it. But if the event will happen, it is equally desirable to know how it may be brought about, by whom, and in how long a time. There are three different ways by which it is shown that an event will come to pass; and the student should make himself thoroughly familiar with these three ways; for upon his ability correctly to discern them hinges his success or failure in horary astrology. 1. By Aspect —When the significators of the two or more parties to a transaction, or the significators of the factors that must be brought together to produce the event, are found within orb, and applying to any aspect of each other; and this aspect becomes complete before either receives or forms an aspect with another planet—which may be seen by inspecting the ephemeris—it is a testimony that the event will transpire. The strongest aspect to bring a thing about is the Conjunction of the significators. The Conjunction and the Parallel bring matters to pass with ease or difficulty,

according to the aspects received from other planets. But they bring things to an issue. When matters are brought about by a Trine they mature with ease, and the event proves beneficial. When matters are brought about by a Sextile there is a favorable opportunity that will yield good results if grasped; and it may be brought to pass without difficulty. When matters are brought to pass by a Semi-Sextile they are usually slightly favorable if they car be consummated; but much initiative is required to bring them about; and they will not come to pass unless there are additional testimonies. The Inconjunct seldom brings matters to fruition. The matter is talked about and thought about, and then dropped. The Opposition aspect sometimes brings an event to pass, though more often not. If it does come to pass it will prove unfortunate, and much difficulty and contention will arise out of it. The Square aspect frequently brings things about; but it shows many obstacles to overcome. The difficulties experienced will be fully equal to the gain derived, and the results will not be as good as expected. The Semi-square and Sesqui-square seldom bring matters to maturity. They show much worry and bickering and little difficulties arising; and either the matter is then permitted to drop, or if there are other helping testimonies, it comes to maturity, but is a source of annoyance, and very little good comes from it. When the significators occupy Powerful Houses the event is more likely to happen; for there is plenty of energy present concerning the matter. When they occupy Feeble Houses it is much less apt to transpire; for there is insufficient energy present, and it comes to naught through indifference. If the significators are Essentially Dignified it assists in bringing the matter to pass, and makes it more favorable than it otherwise would be. Mutual Reception between significators applying to an aspect is a strong testimony that the event will transpire. Mutual reception, if the significators are not at the same time in aspect, tends to bring the significators together, but alone is not of sufficient power to bring the event to pass. If one or more of the significators is Retrograde the matter may be brought to pass, but it will never manifest all that is expected of it. Gauging Time —To determine how long before the matter will be brought to pass, the nature of the matter, and its reasonable time limits, must be considered. Then pay particular attention to the signs the significators are in. If in movable signs, the matter will be

brought to pass quickly; if in mutable signs, after a moderate time; if in fixed signs, only after much delay. And the significator that applies, indicates the party or thing most active in bringing the matter to pass. In matters that naturally mature very quickly, when the significators are in movable signs, call the number of degrees the aspect lacks of completion, hours. When in mutable signs call the number of degrees apart, days. And when in fixed signs, call the number of degrees apart, weeks. But in matters that mature less quickly call it days, weeks, and months; while in matters that naturally mature very slowly call it weeks for movable signs, months for mutable signs, and years for fixed signs. When one significator is in a movable sign and another in a fixed or mutable sign, the time may be gauged by striking an average. However, in all timing by this method, it will be found when the significators are fast in motion that the event will transpire at an earlier date than that just given, but when the significators are slow in motion that the thing will mature somewhat more slowly than the time indicated by using the signs alone. If, before the aspect is fully complete, one of the significators turns Retrograde and the aspect is not fully formed, that party will back down, or the things denoted by the retrograde planet will take a radical turn about, and the event will not come to pass. If, before the aspect between the significators is perfected, some other planet comes to a complete aspect to either of them, it indicates the interference of a third party or thing—which will be shown by the things which the interfering planet signifies— that comes into the transaction and prevents its maturing as it otherwise would. The significator first receiving the complete aspect from the interfering planet indicates the person or thing first affected by it. If, before the aspect between the significators is perfected, one of them must pass to a different sign, it shows some change in affairs before they are brought to maturity. The matter is thus shifted to a new basis; and if the significators are in Feeble Houses, or in adverse Essential Dignity, and the aspect is not a very strong one, the matter will not come to pass. But if the significators are in Powerful Houses, or Essentially Dignified, and the aspect be a strong one, the matter will come to pass; but not as at first formulated. Void of Course —When a planet makes no aspect with another planet before it passes from the sign it is in, it is said to be Void of Course. When the Moon is void of course, the matter is seldom brought to maturity. If the figure is not Radical, through having less than 3 or more than 27 degrees of a sign rising, the matter seldom matures. Any enterprise undertaken when the Moon is void of course; or when less than 3 or more than 27 degrees are rising; is seldom a success. It is either premature or out of date.

If the significators are not within orb of aspect with each other, or if they are separating from the aspect instead of applying, the event will not transpire; except there is Translation of Light, or Collection of Light. 2. By Translation of Light —When the significators are separating from an aspect, and some other planet forms an aspect to one of the significators and then moves to a complete aspect with the other significator, it is called Translation of Light. It indicates that a person or thing comes in as a go between, or agent, and reconciles the significators and thus causes the event to transpire. The nature of the go-between is indicated by the things ruled by he planet that translates the light. 3. By Collection of Light —When the significators are not within orb of an aspect to each other, or are separating from an aspect, if both form a strong aspect to the same planet, this planet indicates a common acquaintance, or a common cause, working to bring them together. If the planet that thus Collects the Light, through aspecting both significators, is powerful by accidental dignity, or strong by essential dignity, and the aspects are powerful, it will bring the factors together and the matter will be brought to a conclusion. If it is a weak planet and without dignity, an effort will be made to reconcile interests, but it will fail. If the aspects that collect the light are benefic, there will be little difficulty experienced. If the aspects are malefic, there will be difficulty and trouble; and unless the collector of light is very powerful, it may not be brought to pass. When one of the aspects is good and the other discordant, there will be some trouble and some success, the final result depending upon the power of the collector.

Questions Relating to the First Six Houses

Chapter 5 Questions Relating To The First Six Houses BY common consent astrologers have adopted a condensed method of presenting the elements of any astrological chart. Each chart is indicated by an Arabic numeral at the left. This numeral appears twice; once at the left of the line in which the houses are tabulated, and once at the left of the line in which the planets are tabulated. Following this number, which designates a given chart, the sign and degree upon the cusp of each of the houses, from the 10th to the 3rd, are given in the same horizontal line, but in a column directly below the Roman numeral which indicates the house. The number of the chart is then used again in a separate table in which the sign and degree occupied by each of the planets are given in the same horizontal line, but in a column directly below the symbol of the planet. This method enables the elements of many charts to be tabulated in a small space. To use such a table, the signs and degrees should be copied into a blank horoscope chart, so that they occupy the house-cusps indicated. Then upon the opposite house-cusps place the same sign and degree of the opposite sign. And finally, always being careful to use only the elements in the same horizontal line to the right of the chart number, the degrees and minutes of each planet should be noted, and the planets entered in the chart, just as in erecting a horoscope. On page 80 will be found a table containing the elements of five different charts, and the elements of four more will be found on page 96. As these lessons were written, and the charts erected, in 1920, the planet Pluto’1 is not included; for it was not discovered until ten years later. These are example charts which will be used to illustrate the proper method of judging horary questions; and consequently, should be copied into blank maps for the purpose of study. Furthermore, as in each instance the data is given upon which they are erected, it is advisable for the student to erect the charts and compare his work with the charts so copied. This gives him twelve distinct charts in the first six lessons of the course, by which he can test his ability to make the calculations properly.

Correct Pluto positions were added to the Table.

What Is My Question About? —When a horary chart is radical, it is usually possible by inspecting the chart, yet without being told, to determine the nature of the question asked. This is accomplished by noting the houses in which the significator and cosignificator of the Querent are, and the houses occupied by any planets strongly aspecting them. Thus in example chart No. I (lesson No. 86 [See Serial Lesson Key]), as a horary question, I would look to the house the Moon is in and the houses occupied by any planets making powerful aspects to the Moon; for the Moon in this chart is both cosignificator of the querent and ruler of the Ascendant. Neptune is the chief significator, and ruling the 9th indicates some thought of a journey; but its aspects are weak. The Moon, on the contrary, has powerful aspects. As it is in the house of friends, I would say the question chiefly relates to friends. It has just passed the opposition of Venus in the house of children and love affairs, and the square of Uranus in the house of legacies and the partner’s money. One could safely judge, therefore, that the question relates to a friendship which has been severed (opposition signifies separation) due to the influence of a child or a love affair This situation has placed an obstacle (square signifies obstacle) in the way of receiving a legacy, or money from a partner. In example chart No. 2, page 48, because the querent has so many significators, as shown by three planets in the 1st, the question is a complex one, involving many factors. Yet because the ruler of the Ascendant is in the 1st, the question is primarily concerned with personal matters. The other factors chiefly relate to the personal life, and are shown by the houses ruled by the various cosignificators of the querent. The ruler of the Ascendant in the 1st, indicates concern about the health. Mercury, ruling the 4th and coruler of the 5th and 7th, in the 1st, indicates concern about the home, children and husband. Venus, ruling the 3rd, and coruler of the 8th, in the 1st, indicates concern about relatives or travel, and about the husband’s income. The Moon, cosignificator of the querent, being in the 12th, indicates that the querent was greatly restricted at the time the question was asked. The most significant thing about the chart, however, is the presence of two traveling planets, Mercury and Uranus, in the 1st. From this I decide the thought uppermost in the mind at the time the question was asked is about some contemplated change by which the restrictions shown by the position of the Moon may be removed. The question actually asked was: “Will I change my residence?” This, on the surface of it, is a 4th house question; but further interrogation brought to light that the change of residence was prompted by the greater desire to attain other ends; greater freedom, more abundant health and better opportunities for children and husband.

In example chart No. 3 (lesson No. 89 [See Serial Lesson Key]), the question at once is seen to revolve about the 3rd and 9th; for one cosignificator of the querent is in the house of journeys and publishing and the other is in the house of travel, writing and study. The significator of the querent is Mars, ruling the house of money and the house of partnership. One may safely say, from inspecting this chart, yet without knowing anything about the querent or having been told anything about the question, that he was contemplating either writing or travel for the purpose of making money, and that there was a partnership involved. The Moon separating from square Saturn in the 11th, indicates he has recently lost a friend. The Moon applying trine Neptune, indicates successful promotion of the enterprise; and Venus applying to a conjunction of the Sun, coruler of the 11th, will bring him friends of influence who will give him adequate support.

Climate, Kind of Country, Land, Part of City and Part of Home Ruled by the Zodiacal Signs: ARIES: Part of country; a hot dry climate, sparsely settled, moderately high and rugged. Land where pebbles and boulders are numerous, fields that are freshly plowed. Part of city; the manufacturing district, hardware stores, repair garages and auto service stations. Part of home, doorways, roof, and tool-room. TAURUS: Part of the country; a cold, dry climate; low, level country without brush or woods, pastures where cattle feed. Land in which seed has just been planted. Part of city; banks, safes, vaults, cash registers, and places where money and securities are kept. Part of home; store-rooms, trunks, places where personal property is securely kept. GEMINI: Part of country; a temperate climate, thickly settled, or a city or town, moderately high, and where the wind blows. Land rather rolling and covered with grass, small trees and shrubs; or where crops have just come through the ground. Part of city; railroad yards, street cars, newspaper and periodical offices, libraries, automobiles and aeroplanes, nail boxes, post offices, telephone and telegraph systems. Part of home; the telephone, halls, windows, writing desk and places where books and papers are kept. CANCER: Part of country; a wet, cool, climate, along the ocean beach, or where small, active streams flow. Land of a rich, sandy loam in creek or river bottom, or near the ocean. Part of city; reservoirs, water pipes and hydrants, running water, hotels and the main residential district. Part of home; bath-room, laundry, and main living room. LEO: Part of country; a hot, dry climate, rather low with level stretches, tending to desert conditions. Land that is left wild, or kept for the purpose of sport and amusement, such as golf courses. Part of city; theatres, schools, playgrounds, parks and places of amusement. Part of home; the nursery, furnace room, place where pots and kettles are kept, and all places where fire is used.

VIRGO: Part of country; a cold climate of moderate rainfall, moderately elevated. Land devoted to grain fields, orchards, or other crops. Part of city; public works, grocery stores, produce markets, agencies, restaurants and cafeterias. Part of home; the pantry, garden, dining room, sick room, and outhouses where chickens or small animals are kept. LIBRA: Part of country; a temperate climate, high and dry. Land rather thickly settled and divided into numerous plots, or where there are towns and villages. Part of city; stores where wearing apparel, jewelry and finery are sold, show windows, and all places where nice things are on display. Part of home; wardrooms, bedrooms, balconies,’ porches, chinaware and silverware. SCORPIO: Part of country; a damp, sultry climate, rather low than high, away from the ocean and in a valley between hills. Land where there are bogs, hot springs, quagmires, swamps, stagnant water and muddy ground. Part of city; drug stores, doctor’s offices, morgues, slaughter houses, sewers and cesspools. Part of home; medicine shelves, the toilet and the sewer. SAGITTARIUS: Part of country; a hot, dry climate in a mountainous country, moderately high. Land covered with woods. Part of city; churches, lecture halls, court houses, lawyer’s offices, book stores, book publishing establishments and places for meeting for community welfare workers. Part of home; upstairs rooms, the chimney, cow barns, stables and the private garage. CAPRICORN: Part of country; a cold climate with considerable snowfall, well up in the rugged mountains where there are rocks and brush, but few large trees. Land suitable for mining, where the soil is poor and weeds and thorns in abundance. Part of the city: the city hall, chamber of commerce and the business district in general. Part of the home; the office, the attic, the cellar and all dark places. AQUARIUS: Part of country; a temperate climate, neither low nor high, with very changeable weather, thickly settled, including cities. Land not rugged, yet with an artistic view, and chiefly used for human habitation. Part of city; art stores, furniture stores, electrical stores, radio stores, electric lighting systems, and places where automobiles, airplanes and radios are sold and their accessories obtained. Part of home; the electric light, radio, reception room, parlor, stairs, chief furniture, and the artistic things on the wall. PISCES: Part of country; a cool, rainy, foggy climate, moderately low and much broken, shut in on all sides by hills and cut up by ravines. Land about fishponds or through which large rivers or small sluggish creeks flow, or about large lakes, or where there are cool springs of water coming from the ground. Part of city; hospitals, jails, poorhouses and public charities. Part of home; sinks, pumps, cisterns, well and gas system.

Public Interest Questions —In a question which is of interest to the general public, rather than of special importance to the individual who asks it, such as, “Will the U. S. go to war?”, “Will taxes be higher next year?”, “Will the criminal be caught?”, “Will congress pass the bill?”, “Will the candidate be elected?”, the querent is not represented in the chart. Instead, each house takes on its common significance, the first representing the people, the second representing money, the ninth representing the courts, etc., and the question belongs to, and should be answered from, the houses and their rulers thus commonly significant of the affairs chiefly involved. First House Questions —Questions relating to health, and to personal affairs generally, belong to the first house. A common first house question is, “Shall I have better success by remaining where I am or by going to some distant place?” In such a question the 4th signifies the present home, or location, and the 3rd indicates the neigh boring environment. The 10th signifies a foreign home, and the 9th its neighboring environment. The 4th and 3rd houses beneficent, therefore, gives success by staying close to the present environment; while the 10th and 9th houses beneficent gives success by going to a distant place. Consequently, note which of these two departments of the chart is more favorable, and advise the querent to reside in the section where the best influences are shown. If the chart indicates that the querent should go elsewhere, yet at the same time there is an evil aspect between his significator and the cosignificator of the 10th or 9th, the move should be delayed until a more favorable time. If there is no aspect between these significators, the move is not likely to take place. But if the significators are applying to good aspects of each other, he should make the change in the near future. Favorable Directions and Environments Because there is some confusion in regard to this, I should here emphasize that in the Hermetic System the signs have no influence over direction. All directions are designated solely by noting the direction in the chart of the house containing the significator. The signs, instead of pointing out directions, indicate the kind of environment. This is of primary importance also in natal astrology; because it enables one to pick the most favorable gem, name, number, color, business, location, and even the most beneficial human associates. This is made possible because any thing, person or environment, ruled by a sign, through its proximity, adds energy both to the sign and to any planets located in the sign. A planet thus in a sign is more greatly intensified by association with the things ruled by that sign than is the planet that rules the sign but is located elsewhere.

For example, in chart No. 3, to give the Sun and the 9th house greater activity, a Leo environment would help but slightly; not nearly so much as a Cancer environment, because the Sun is actually in Cancer in the 9th. The chief influence of a Leo environment would be to accentuate the power of Jupiter in the house of friends. And while a thing ruled by Mercury would somewhat influence the 9th, because Mercury rules its cusp; this would have much less influence over the 9th than something ruled either by the Sun or Venus, because these are actually in the 9th. Furthermore, something ruled by the Moon would primarily accentuate the 3rd house, where the Moon is located, and only to a much less extent stimulate the 10th, the cusp of which is occupied by the sign Cancer. Association with the things ruled by a planet or sign, merely gives the planet or sign increased energy; but does not change the quality of its energy. Therefore, to live in a vicinity ruled by a sign in which there is an unfortunate planet, is to increase its power for malignity; but to live amid conditions ruled by a sign in which there is a fortunate planet, is through affording it additional energy, to increase its power to benefit of the life. The various environments ruled by each of the twelve signs have already been given in his lesson. A first house question that includes such a consideration is, Where should I go to have greatest success? Now the Ascendant is directly east of the querent at the time the question is asked, and any planet in the Ascendant sheds its rays to him from the east. A planet on the M.C. is above, but also directly south of him. A planet on the Descendant sends its rays to him from the west; and so on. By traveling in the direction from which such a planet sends its rays to him, the querent comes more under the influence of that planet’s vibrations. Thus if Saturn is in the 11th (example chart No. 3), he increases the power of Saturn in his life by traveling southeast. Or, if Uranus is in the 5th, the influence of Uranus is intensified by his traveling northwest. This being the case, to take advantage of favorable influences, the querent should always go in the direction signified by that planet in the chart which has the best influence over the particular condition he desires. Thus, in the example chart No. 3, if the desire is to go to the place where health will be best, the querent should go a little west of south, where Venus and the Sun are located, and should choose a location by the seashore; for Venus is the best planet for health in this chart. It rules the Asc., and is conjunction the Sun, which governs the vitality. By going to a Cancer environment, the seashore, this benefic quality would be intensified; for the Sun and Venus are in Cancer. But if the desire is to select the place where the greatest financial success as a writer could be attained, the preference should be given to the southeast; more south than east, where Jupiter is found; for Jupiter is in trine to the Moon in the house of writing, is coruler of the house of writing, is a money planet, and is sextile to Mars, significator of the house of money.

Yet of even greater importance, usually, than the direction in which the querent should go, is the kind of environment he should choose after making the move. Thus in the removal just considered the querent should locate in a Leo environment; for Jupiter is in Leo, and such surroundings will permit Jupiter to express fully. In this case, then, the most favorable location would be rather low, level country, tending to desert conditions. In such a situation, where the climate tends to be hot, living close to a school or park would assist Jupiter to attract the best financial opportunities, and lead to greatest success. Another very important first house question is, “Will my health improve ?” In all questions of health, either in horary astrology or in natal astrology, pay particular attention to the Sun and Moon, called luminaries, and to the Asc. and any planet therein. The stronger and better aspected the Sun, Moon and Asc., the better the health in general will be. The weaker and more afflicted the luminaries and the Asc., the poorer will be the health experienced. If the significator or cosignificator of the querent is in the 6th, or is powerfully afflicted by a planet in the 6th, illness is indicated of the nature of the afflicting planet and the sign it occupies. If the significator or cosignificator is separating from an evil aspect, and applying to a good aspect, the health is poor but will improve. The recovery will be more speedy if the significators are in movable signs, but slower if in fixed signs. But when the significator or cosignificator of the querent is in the 8th and applying to an evil aspect of a malefic plant, such as Mars or Saturn, or when applying to a severe aspect of a planet in the 8th, and at the same time the Sun, Moon and Asc are much afflicted and receive no good aspects from benefics, such as Venus and Jupiter, the querent will die. By noting, in a question of health, the aspects from which the significator and cosignificator are separating, the periods of past illness may be told and their nature described. And by noting the aspects to which the significator and cosignificator apply, the health that may be expected in the future may be determined, and the nature and cause of each change made known. Then, by using the rules for timing events, IS given in lesson No. 89 (See Serial Lesson Key), the time when the various changes in health will take place can be predicted. Example chart No. 4, page 80, was erected for May 24, 1920; 4:00 P.M. P.S.T. Redding, Calif. 34N34 122W24. The question was, “What health may I expect in the near future?” Venus is significator of the querent. The Moon is cosignificator of the querent. Mars, ruler of the 6th, 7th and 2nd, being conjunction the Asc., indicates that illness, partner and money are exerting an acute influence upon the querent. The significator, Venus, in the 8th, separating from the inconjunct to Mars, indicates some concern in the immediate past about death. The Moon, as cosignificator, in the 11th, indicates that the querent is closely associated with friends. The Moon, as cosignificator also of the 10th, indicates the friends to be quite absorbed in business; and not particularly concerned about the querent except for business purposes. The Moon is separating

from the square of Sun and Mercury, indicating severe affliction to the health in the near past; probably a nervous breakdown, as the afflicting planets are in Gemini, and Mars on the Asc. denotes extreme activity. The next aspect made by the Moon is in the conjunction with Saturn, indicating grave affliction to the health through depleted vitality; bowel trouble being indicated by Saturn in Virgo. Saturn also is the ruler of the 4th, governing the end of life. Next, the Moon immediately applies to the opposition of Uranus, showing disruption of the electromagnetic forces of the body, and indicating, through its position in Pisces, a seriously impaired circulation. The Moon thereafter applies to semi-square Mars, indicating inflammatory conditions, and then to semi-square Asc., showing other disturbances. No help is shown from the benefics. This chart, therefore, indicates that the querent has been seriously ill in the past, has not yet recovered, and will shortly die. A Caution —I would, however, caution all against rendering a verdict of death either to the one who is to die, or to those intimately associated with him. Such a judgment has a depressing effect upon the afflicted person, and through the force of suggestion may well hasten the result. And such a thought held even by a friend of the afflicted person, though unknown to the latter, nevertheless carries the weight of a mentally delivered suggestion. It is usually possible to couch the language in which a judgment is given in such terms as to other encouragement and constructive suggestion, while at the same time rendering a truthful judgment and preparing the querent for eventualities. Either in natal astrology or in horary astrology it is much better to refuse to give judgment than either to misstate the conditions or to give the querent adverse suggestions. An astrologer is not privileged to Falsify; but he does have the privilege of leaving many things he knows unsaid. Second House Questions —In all questions of wealth, either in horary astrology or in natal astrology, pay particular attention to Jupiter and Saturn, and to the ruler and coruler of the 2nd. In a chart where money is shown to be gained or lost, the planet showing the gain or loss will also indicate the method by which such condition is brought to pass. Pluto shows gain or loss through mass production, group activity, co-operation or coercion. Neptune shows gain or loss through promotion and schemes; Neptune never makes money through hard work. Uranus indicates gain or loss through sudden and unexpected events, through inventiveness, new methods, electrical appliances, occult forces, and the ability to sway and influence others. Saturn shows gain or loss through shrewdness, caution, organizing ability, or perseverance; and to the accompaniment of much hard work. Saturn may deny money, or he may cause its

loss, but he never squanders it. Jupiter shows gain or loss through patronage, the handling of other people’s possessions, and through the favors of circumstances, or their apparent favors. Mars shows gain or loss through mechanical things, and through aggressiveness and initiative. Whatever Mars brings or takes away is accompanied by strife. Mars may, or may not, give money, but he never hoards it. The Sun shows gain or loss through the influence of politics, or people in power, and through circumstances in general. Venus shows gain or loss through social contacts, through the opposite sex, and through the artistic and beautiful. Mercury shows gain or loss through agencies, writing and travel. The Moon shows gain or loss through the common people, through commerce, and through domestic interests. A common second house question is, “Will the debt due me be paid?” The debtor, or other person, unless a relative or intimate friend—in which case the house denoting such relative or friend should be observed—is represented by the 7th, and his money by the 8th. If the debtor be an intimate friend or relative, his money is represented by the next house following the house which represents him. If the significator or cosignificator of the querent, or the significator or cosignificator of the 2nd, apply by aspect to, or have translation of light or collection of light with, either the significator of the 7th or the significator of the 8th, it indicates the matter will be taken up for settlement. If the aspects thus forming between the significators of the querent and his money and the debtor and his money are evil, an unsatisfactory settlement will be made. But if the aspects thus forming are favorable, the debt will be paid in full. If the significators are not brought together by aspect, translation or collection of light, no particular effort is shown on the part of the debtor to make any kind of settlement. Another second house question is, “Shall I be rich?” Judge chiefly from the aspects of any planet in the 2nd, and from the position and aspects of the ruler of the sign on the cusp of the 2nd. If the significator of money receives a strong and benefic aspect from Jupiter, it shows the power to acquire wealth. If the significator of money receives a strong and benefic aspect from Saturn, it indicates the ability to save wealth. Great riches require the favor of both these business planets. Good aspects from Jupiter and evil from Saturn show gain followed by loss. Good aspects from Saturn and evil aspects from Jupiter indicate power to retain, but poor ability to gain. The aspects of the other planets to the significator of money all assist or hinder, each in the manner above stated. The luminaries well aspected is also a great help in money matters, as it indicates favors both from those occupying position and the common people; both of these conditions assisting in the gain of wealth. One of the most useful second house questions is, “Will the proposition make me money?” It is better to set the chart for the exact time the proposition first became clear; though if this be neglected the question may be asked later, at the time the urge is felt for

solution. If the significators and cosignificators of the querent and his money are favorably aspected and apply to a favorable aspect, translation, or collection of light, to the significator of the proposition, money will be made out of it. If the significator of the proposition—if a business, the 10th, if publishing, the 9th, if speculation or hazard, the 5th, if real estate, the 4th, etc.—is well aspected and the significator of the querent applies to a good aspect of the significator of his money, or if there is a benefic translation or collection of light between these two significators, money can be made out of it. But if the aspects formed between the various significators given above are evil, either no money will be made from it, or not enough to recompense for the trouble. Where the testimonies conflict, the amount of gain or loss and its cause is shown by the planets making the aspects. Example chart No. 5, page 80, was erected for Oct. 21, 1920, 9:20 A.M., P.S.T., Ryepatch, Nev. 40N30 L18W15. The chart was set up for the exact time a proposition was presented to buy a building which had been used as a warehouse. The question was asked, “Will the proposition make me money?” The querent is signified by Mars, with Jupiter and Moon as cosignificators. Mars is separating from sextile Uranus, indicating the occult study in which he querent had been engaged. Jupiter is applying to a semi-sextile Neptune, ruler of the 4th, bringing the real estate to him, and applying to a conjunction Saturn, significator of the querent’s money. The Moon is in the house of writing, separating from the opposition of Neptune. The deal, as I saw it, should not have been attempted; but already, as this aspect disclosed, he had signed the papers, and could not withdraw. The Moon next applies to semi-square Mars, showing friction; then to a square of Mercury and Venus in the house of disappointments, indicating a series of obstacles and disappointments in regard to he deal. Because Venus rules the house of friends, it was predicted that some friend upon whom he depended would disappoint him; but because Moon also applies to the trine of the Sun in the 11th before leaving the sign, that some other friend would come to his rescue in time to save him from complete disaster. This judgment was verified in detail. Third House Questions —Questions relating to brethren, studies, thoughts, writing, news and short journeys belong to the third house. A common third house question is, “Shall I agree with my neighbor?” In such a question, note the aspects between the significator and cosignificator of the querent and the ruler and coruler of the 3rd house. If the aspects are malefic, disagreement is indicated. Those aspects between the significators that are separating indicate conditions past and those applying indicate the conditions in the future. A very important third house question is, “Is the news true ?”

When possible it is better to erect the figure for the exact time the report was first heard. The ruler and coruler of the 3rd represent the news. The house occupied by the ruler of the cusp of the 3rd indicates the department of life through which the querent is influenced by the news. A movable sign on the Asc.; Mercury, the Moon or the significator of the news in a movable sign; all tend to indicate that the news will later be contradicted. A fixed sign rising; Mercury, the Moon and the significator of the news in a fixed sign; all tend to give the report permanence and reliability. Mercury severely afflicted tends to show the news false. If the affliction is from Neptune, it is an exaggeration, if from Uranus it is an invention pure and simple, if from Saturn it is designed to deceive for some crafty, selfish purpose, if from Jupiter it arose in a jest, if from Mars, from enmity, if from Venus, through imperfect knowledge, if from the Moon, through idle gossip. Good aspects to Mercury tend to confirm the news as true. The general nature of the news, for good or ill, is shown by the various aspects of the planets to the significator of the news. The effect of the news upon the querent is shown by the significator of the querent and its aspects; particularly any aspect between the significator of the querent and the significator of the news. It is sometimes also desirable to know the condition of an absent brother or sister. In such a chart, the cusp of the 3d represents, and its ruler is significator of, the brother or sister. The next house to the 3rd which is the 4th, represents the brother’s money, the 5th, his neighbors, the 6th, his home, and so on around the chart. The house occupied by the ruler of the 3rd, counting the 3rd as the 1st of the brother, indicates his present interests. Thus the 9th house of the chart indicates his partners. But to find the direction in which the brother is, from the querent, note the quadrant of the chart occupied by the ruler of the 3rd, and judge the brother to be in the direction commonly designated by this quadrant of the chart. A very common third house question is, “Shall I take a short journey ?” In all questions of travel, writing and study, pay particular attention to Mercury and Uranus. When the significators of the querent and the significators of the 3rd are free from serious affliction, it is safe to take land journeys; and if they are well aspected such journeys will prove successful. If the significators of the 1st and 3rd are much afflicted, serious difficulties will be encountered. If there is an application by aspect, translation or collection of light between the significators of the querent and the significators of the 3rd, the journey will be taken. As an illustration merely, because the question was actually about money, let us ask, using example chart No. 5, page 80, “Shall I take the journey?” Mars separating from sextile Uranus in the 3rd shows an opportunity in the recent past for a trip. Jupiter in the 9th, cosignificator of the querent, also inclines to a journey. Mercury, a travel planet, conjunction Venus, indicates some happy friendship resulting from travel. But as these two planets are in the house of disappointments, and the next aspects of the Moon are to semi-square Mars and then to square Mercury and Venus; the trip would not be without some trouble, and would

prove disappointing. The Moon in opposition to Neptune indicates glowing anticipations which would not be realized. Fourth House Questions —Questions relating to the environment, domestic affairs, mines, real estate and lost articles belong to the fourth house. Any article lost, strayed, or stolen, the whereabouts of which are unknown to the querent, is designated by the fourth house. If the hidden thing belongs to a friend, it is designated by the 2nd; if to a brother, it is designated by the 6th; and so on; for the 2nd house of the chart is the 4th house of a friend, and the 6th house of the chart is the fourth from the 3rd, or brother. Then note the part of the chart in which the ruler of the cusp of the 4th is located, and judge the article to be in that direction from the querent. But the kind of a place in which the article is located is indicated by the sign in which the ruler of the 4th, ruler of the lost article, is found. If there is a benefic application by aspect, translation or collection of light, between the significator of the party to whom the article rightfully belongs and the significator of the article, it will be recovered; the means being shown by the planets and their aspects. If the application between significators is evil, either it will not be recovered or will cost more to recover than its value. If no such application, either benefic or malefic, be present, it will not be recovered. In a question relative to buying real estate of any kind, the 4th represents the property and its value to the querent. If the significators of the property are malefic and badly aspected, the property has little value and will be a source of annoyance. If the significators of the 4th are benefics and well aspected, the property is of good value. The house and sign in which the ruler of the cusp of the 4th is found, together with its aspects, and the 4th house, give the facts concerning the property. The seller of the property is signified by the 7th, and the property’s value to the seller is signified by the 10th. Planets in the 10th, or the ruler of the 10th well aspected and free from affliction, indicates a high price. A malefic in the 10th, or evil aspects to the ruler of the sign on the 10th, indicates that the property is an annoyance to the seller, and that he will sell cheaply. The facility with which the bargain may be brought to a close is shown by the relation of the significators of the querent to the significators of the 7th. Example chart No. 6, page 80, was erected for August 4, 1920, 11:10 P.M., M.S.T.2 Denver, Colorado 39N45 104W59. The question was, “Will my oil land produce oil?” The significator of the querent in the 4th indicates the nature of the question. The cosignificator of the querent (Moon) in the 12th, separating from trine Neptune and the Sun, show restrictions placed upon the querent by real estate investments. Neptune is the planet of oil, and in the 4th indicates the hope of finding oil on the land.

Mercury, ruler of the 2nd and coruler of the 5th, in opposition to the M.C. indicates that the querent has jeopardized his business through placing money in the property, and that it is a hazard, as the 5th is involved. The Sun and Neptune are well aspected by the Moon, however, showing the property to be valuable. Venus is square the Asc., showing the property to be an obstacle to the querent at the time the question was asked. But the next aspect of the Moon is trine Venus, bringing the querent benefit from the property, and the aspect immediately following is Moon trine Jupiter, Jupiter being in the house of the property’s wealth, the querent’s 5th. I conclude, therefore, that the land will yield a producing oil well; and that the querent will find it a very good investment, not only for himself, but also for his partners; for Venus applies to conjunction Jupiter, ruler of the partner’s money. Although the square of Sun and Neptune to Mars in the 6th, ruler of the 7th, indicates that the inefficiency of workmen will cause some loss, and that some difficulty arise with partners, the property will yield excellent returns. Fifth House Questions —Questions relating to pleasures, speculations, children and love affairs, belong to the fifth house. In such questions the ruler and coruler of the 5th indicate the conditions surrounding the amusement, pleasure, speculation or child asked about, and their aspects to the significators of the querent, their influence upon him. The fifth house has rule over the stock-market and all gambling. A common fifth house question is, “Shall I have children? In such a question note the sign ascending, the sign on the cusp of the 5th, the sign the ruler of the cusp of the 5th is in, and the sign the Moon is in. If these are fruitful—Cancer, Scorpio, and Pisces—it is a testimony of children. If these are moderately fruitful signs—Taurus, Gemini, Virgo, Libra, Sagittarius and Aquarius—it argues neither for nor against children. If they are barren signs—Aries, Leo and Capricorn—the testimony is to deny children. The Moon or benefics in the 5th indicate children. The Sun or malefics in the 5th indicate that there will be no children or that they will not be reared. The number of children, where children are shown, is indicated by the number of aspects formed by the chief significator of the 5th. The 11th also should be given some consideration; for it indicates the children of the marriage partner. Example chart No. 7, page 80. was erected for Sept. 7, 1920, 6:50 P.M. E.S.T., Chicago, III. 41N52 87W39. The question was, “Will children bless my married life?” A fruitful sign rises, the Moon is in a fruitful sign, a fruitful sign is on the cusp of the 5th, and the ruler of the cusp of the 5th is in a fruitful sign; indicating a natural tendency to have a large family. I he Moon separates from semi-sextile Neptune, significator of the querent, and applies immediately to sextile Mercury, Sun and Saturn, indicating that the querent will have children in the near future. Three

children are shown distinctly by the three aspects, and owing to the abundance of fruitful testimonies the querent would probably have more than three. As the aspect from Moon to the significator of the querent is slightly fortunate, and the aspect from Moon to the three planets is fortunate; these children will prove a great blessing. The ruler of the 1st in the 6th indicates the querent to be in uncertain health at the time the question was asked. After completing the three aspects mentioned, the Moon applies to semi-square Mars and semi-square Jupiter, indicating that children born after the first three would cause more trouble and be more difficult to raise. Sixth House Questions —Questions relating to servants, sickness, labor, small live stock and foods, belong to the sixth house. To determine the nature, duration and seriousness of an illness, a chart should be erected for the exact time when the patient first perceived his illness. If this time is not known, the chart may be erected for the time the question first becomes clear. The significators of the 6th indicate the illness, and by their aspects, good or bad, give testimony to its seriousness. But even more importance should be placed upon the significator of the person ill and the luminaries, giving judgment as illustrated under the first house question, “Will my health improve?” The heaviest afflictions to the significators of the querent indicate the birth chart constants of the disease. What disease is thus indicated by the birth chart constants is set forth in Course 16, Stellar Healing and in Body Disease and Its Stellar Treatment2. In a question of hiring a servant, or leasing to a tenant, the significators of the 6th represent the servant or tenant. A benefic in the 6th shows a kindly disposed person, a malefic, one not so genial. The aspects to the significators of the 6th show much concerning him, and the aspects between the significators of the querent and the significators of the tenant or servant indicate to what extent he will agree with the querent. Example chart No. 8, page 80, was erected for June 4, 1920, 2:06 A.M., E.S.T., New York City 40N43 73W57. The question was, “Is this person a desirable tenant?” Mars is chief significator of the querent, and the Moon is his cosignificator. Mars is likewise chief significator of the tenant, showing him to be an aggressive person. The ruler of the 1st in the 6th shows the tenant would dominate the querent. Mercury is cosignificator of the tenant, in Gemini, in the 3rd, separating from the trine of Mars; showing good will between the tenant and the querent in the past. The Sun in the 2nd, trine Mars, indicates that the tenant would pay well. He would, however, be difficult

Out of Print. Much of the research material found in this book can be found in Course 16 Stellar Healing.

to get along with, and very determined to have his own way in all things. The Moon applying square Mars shows that ultimately there would arise difficulties with him. Movable signs on the angles, the tenant signified by a traveling planet, and a planet in a movable sign, and the Moon in a movable sign, all indicate that the tenancy would be of short duration. This tenant would not prove of permanent value, but would be willing to pay well for the time of his tenancy.

Questions Relating to the Last Six Houses

Chapter 6 Questions Relating To The Last Six Houses IN horary astrology a great variety of questions belong to the seventh house; for in every question in which someone else is inquired about, unless he quite definitely belongs to one of the other houses, or unless it is a public interest question, as was explained in lesson No. 90, this person is signified by the 7th. Thus, in general, the 7th ever represents the other person, the one about whom the querent is concerned. Seventh House Questions —Questions relating to some person not definitely denoted by one of the other houses belong to the seventh house. A common seventh house question is, “Should I marry?” In a horary question regarding marriage, even as in natal astrology, there are three distinct factors to be considered: (1) The general fortune or misfortune brought by association with the opposite sex. This is determined in the chart of a man by the strength and aspects of the Moon. In the chart of a woman it is determined by the strength and aspects of the Sun. (2) The general success in all affectional matters, as well as in love and marriage, including those with children and friends of both sexes. This is determined in the chart of either a man or woman by the strength and aspects of Venus. (3) The general success with partners; including business partnerships, domestic partnerships, and all other partnerships with either sex. This is indicated by the strength and aspects of the significators of the 7th. If the Sun in a chart for a woman, or the Moon in a chart for a man, is well aspected, it indicates general harmony with the opposite sex. But if the Sun is afflicted in a chart for a woman, or the Moon in a chart for a man, little harmony is shown through association with the opposite sex, either in or out of marriage. If Venus is well aspected and in a sign where essentially dignified, it indicates general success where the affections are concerned, though not necessarily with the opposite sex. If Venus is weak by sign and severely afflicted, there is little success in any affectional matter, with the opposite sex or others, in marriage or out of it. If there is a benefic (Jupiter or Venus) in the 7th, not seriously afflicted, or if there is no planet in the 7th and the ruler of its cusp is a benefic and unafflicted, it indicates

there is much success as a rule in partnerships, though not necessarily so in marriage. If there is a malefic (Saturn or Mars) in the 7th, afflicted, or if there is no planet in the 7th and the ruler of the cusp of the 7th is a malefic much afflicted, it indicates there is little success in any kind of partnership, marriage included. Consider these three factors and weigh all the conflicting testimonies one against the other. If the majority of the influences are favorable, the querent should marry. If the majority of the testimonials are unfavorable, the querent should not marry. When the chart shows somewhat favorable for marriage, note the Sun in a woman’s chart, and the Moon in a man’s chart. The first application of the Sun or Moon, as the case may be, denotes the first opportunity to marry, the second application by aspect, and so on. Therefore, if the first application of the Sun in a woman’s chart or the Moon in a man’s chart, is to a good aspect of a benefic planet, the first opportunity should be grasped. But if the first application is evil and the second application is good, the first opportunity should be passed by, and the second one grasped; and so of other applications. Applications to semi-sextile, inconjunct, semi square and sesqui-square lead to thoughts of marriage, but unless there are other strong testimonies these seldom bring marriage about. In noting the opportunities shown, only the aspects to which the Sun or Moon applies before leaving the sign it is in should be considered; for the aspects made after it eaves the sign it is in relate to quite different conditions, which makes judgment very difficult. Now before passing to the next question, it should be clearly stated that the planet occupying the 7th, and the ruler of the cusp of the 7th, indicate by their nature and aspects, the kind of persons and the fortune with them, there is a tendency to attract in partnerships. But, subservient to this general partnership fortune, the planet to which the Sun or Moon, depending upon whether a woman or a man asks the question, makes application, more specifically describes the person and harmonious or inharmonius qualifications, of the one there is opportunity to marry. Furthermore, the house occupied by the ruler of the cusp of the 7th, indicates the conditions and circumstances under which the future husband or wife will be met. That is, if the ruler of the 7th is in the first, the future partner will come to the querent about some personal matter, etc. The question is frequently asked, “Shall I marry the person I have in mind ?” In such questions note if the significator of the querent applies to the significator of the 7th, either by aspect, translation or collection of light. If such is the case, there is every reason to think they will marry; but if not, they will not marry. If this application between significators is good, it shows the marriage will take place without serious hindrance or trouble. If the application is evil, there will be much difficulty before it is brought about. Where the marriage is shown to be prevented, the person or condition that hinders it may be determined from the interfering planet, or other condition in the chart that shows the matter will not reach completion.

Such a question is purely one of partnership, and the prospective partner is signified by the rulers of the 7th and their aspects. Thus if Neptune is the chief significator of the 7th, he is an idealist and dreamer; if Uranus, he is a crank or inventor; if Saturn, an elderly and serious person, and so on. Then the aspects to this significator of the 7th indicate whether the prospective husband or wife is fortunate or unfortunate, and the various tendencies, virtues and vices. If the significator of the 7th is in the 1st, it indicates the partner-to-be loves the querent more than the querent loves him. But if the ruler of the 1st is in the 7th, the querent loves the prospective partner more than he loves the querent. And if the chief significator of the querent is better dignified than the chief significator of the partner, it indicates the querent is of better station; but if the chief significator of the 7th is better dignified, judge that the prospective partner has the better social position. Another 7th house question is, “Where is my husband (or wife) from whom I am separated, and what is he (or she) doing? Judge the absent party to be in the direction from the querent denoted by the direction in the chart occupied by the ruler of the cusp of the 7th house. Judge that he is in an environment signified by the sign in which the chief significator of the 7th is found. Consider that he is most interested in those things denoted by the house in which the ruler of he cusp of the 7th is found, counting the 7th as his 1st, the 8th as his 2nd, etc. The strongest aspect to :he chief significator of the 7th shows what he is engaged in. Thus if the strongest aspect is from Mars, he is in a dispute; if from Saturn, he is engaged in toil; if from Mercury, he is studying or raveling. In case of theft, the thief is shown by the 7th, and he direction in which he is hiding is shown by the direction in the chart of the ruler of the cusp of the 7th. The kind of a place where the thief is, and what he is doing, are determined as in the case of the absent husband. The place where he had hidden the stolen property, however, is denoted by the ruler of the cusp of the 4th, as explained in lesson No. 90 (See Serial Lesson Key). It is sometimes asked, “Does my lover care for another than myself ?” The 7th house denotes the lover (5th the love affair), and if the chief significator of the 7th is in close aspect to several planets, it indicates there are several affectional interests, or possible suitors. If these aspects are separating, it indicates that such interests are waning, and are largely interests of the past. But if these aspects are applying, they show interests that are maturing. Aspects between the significators of the querent and the significators of the 7th, indicate the interest between the querent and the lover; and if such aspects are stronger and better than other aspects to the chief significator of the 7th, it shows the lover cares more for the querent than for any other. If the chief significator of the 7th is in a fixed sign, it indicates these affectional interests are enduring; but if in a movable sign, that they are transitory. The nature of the planets aspecting the chief significator of the 7th describes the nature of the various possible suitors; the sign in

which found that suitor’s general environment, and the aspects of the planet his virtues and vices, his leanings and tendencies. A very important question, whether asked about individuals, armies, or nations, is, “Will they fight?” If there is any application by aspect, translation or collection of light, between the significators of the 1st and the significators of the 7th, there will be some decisive action, either through arbitration or combat. If this application is through good aspect, translation or collection of light, they will settle by arbitration; but if evil, they will fight. Contests, Political Elections and Games —Whenever there are two contending parties, the person, not a contender, who asks the question, steps to one side, and the Moon is not considered his significator, nor is he given a place in the figure. On the contrary, the chart then set up is divided between the two contending factions, the six houses on the east side of the chart representing the first party, and the six houses on the west side of the chart representing the opposing party. In such a chart the 7th house is the 1st house of the opposition, and the 4th house is the 10th house of the opposition. If, then, the planets on the east side of the chart show more strength, ability and luck than those on the west side, the first party will win the contest; but if the planets on the west side of the chart show more strength, ability and luck than those on the east side, the opposition will win. That is, the more powerful half of the chart represents the victor. The first thing, then, in deciding which side will triumph, is to determine which side is represented by the east side of the chart and which side by the west. Such a chart may be erected for the moment the con test begins, or it may be erected for the moment a horary question is asked. If the chart is set up for the moment the contest begins, because he takes the initiative, the challenger is represented by the east side of the chart and his opponent by the west side. When there is a champion, it is customary for him not to issue challenges, but to accept or reject them. But regardless of who is champion, the person who issues the challenge is represented by the east half of the chart and the one who receives the challenge is represented by the west half of the chart. But in baseball games, football games, and college contests there usually is no definite challenger in the sense that there is a champion who must defend his title. In such a contest, the home team, because it is more closely identified with the person asking the question, is represented by the east side of the chart, and the visiting team by the west side of the chart. Yet when there is no well defined challenger and defender, or home team and visiting team, or where the contest is between political candidates neither of whom already holds the coveted office, there is still a way by

which the sides of the chart may be allocated In such cases the wording of the question should be closely noted. Then the first party mentioned, because the chief interest is in this party in the mind of the asker of the question, is represented by the east side of the chart, and the second mentioned party is represented by the west side of the chart. When only one side of a contest is mentioned, the other side is nevertheless implied. Thus if it were asked, “Will Chicago win the ball game?” Chicago would be represented by the east side of the chart and the unmentioned opposition would be represented by the west side of the chart. The weather, and the various other circumstances surrounding a game, are signified by the 5th house of the chart as erected. A contest is really a 10th house question, because the victory, or honor, or credit, belongs to the 10th house. But the 1st house, representing the contestant himself, is also very important as indicating his luck and personal prowess. Therefore, in judging the relative power of the two sides of the chart, pay particular attention to the 1st and 10th where the first party is concerned; and to the 7th and 4th where the opposition party is concerned; for the 7th is the 1st house of the opposition, and the 4th is the 10th, or honor house, of the opposition. Planets, except the malefics, on the east side of the chart, and particularly if in the 1st or 10th, favor the first party; but if on the west side of the chart, especially in the 7th or 4th (opponent’s honor), they favor the opponent. Yet if these planets are much afflicted, it detracts from their power to help. Malefics, or quite severely afflicted planets, on the east side of the chart, particularly if in the 1st or 10th, weaken the first party and show poor luck; but if on the west side of the chart, especially in the 7th or 4th (opponent’s honor), they show misfortune for the opponent. The personal prowess and the honor are thus considered as in a natal chart. But in addition to this, there should be given much weight to the control each party has over himself and his honor, and over his opponent and his opponent’s honor. This principle is set forth in lesson No. 88 (See Serial Lesson Key)under “The Sixth Step In Judging Any Horoscope.” It is important enough to be included as one of the seven outstanding steps in judging any figure, and is particularly significant in judging a contest. Thus, if the ruler of the 1st is in the 1st or 10th, or if the ruler of the 10th is in the 10th or 1st, it shows that the first party is master of his own personality and honor; but if the ruler of the 1st is in the 7th or 4th, or if the ruler of the 10th is in the 7th or 4th, it indicates that his opponent exercises an authority over him. Likewise, using the 7th as his opponent and the 4th as his opponent’s honor, if the ruler of the 7th is in the 7th or 4th, or the ruler of the 4th is in the 4th or 7th, it shows that the opponent is master of his own personality and honor. But if the ruler of the 7th or 4th is in the 1st or I 0th, it indicates that the first party has an authority over either the personality or the honor of his opponent. That is, if the ruler of the personality or honor is found in the house that rules the personality or honor of the other, it gives the other power over them.

And it is better to have these rulers on the side of the chart that they rule, as when they are on the side of the chart indicating the opponent they lose their freedom. Thus in all contests it is important not merely to gauge the strength of each side of the chart against the other, but also to note whether, by house position, one side has authority over the personality or honor of the other. Furthermore, in a contest of short duration, such as an athletic contest, the turning points in the contest and the direction they take, are often shown by planets carried by the diurnal rotation of the earth to the conjunction of the 1st, 10th, 7th or 4th house-cusp. A planet having more degrees in the zodiac than such cusp, is carried to the conjunction of the cusp at the rate of about four minutes for each degree removed from the cusp. Thus if the 10th shows Virgo 1 degree, and Saturn is in Virgo 16 degree in a prize fight, if it lasted sixty minutes, the challenger at that time would probably be knocked out. When, during a conflict, a malefic crosses the cusp of the 1st or 10th, the challenger, home team, a first party, is apt to have a difficult time; but if the malefic crosses the cusp of the 7th or 4th the champion, visiting team, or second party, suffers reverses But when a benefic crosses the cusp of the 1st or 10th the tide of luck turns in favor of the challenger home team, or first party; and when a benefic crosses the cusp of the 7th or 4th, the element of luck is in favor of the champion, visiting team, or second party. When such aspects form often marks the victory of one and the defeat of the other of contending Example chart No. 9, page 96, was erected for Sept. 20, 1920, 10:25 A.M., Pacific Standard Time San Francisco, California, 37N47 122W26. This chart was sent to The Brotherhood of Light Astrology class in Los Angeles, and was judged by the class the following Monday evening. The question was, “Who will be elected president of the U.S., Senator Harding or Governor Cox?” The east side of the chart, containing 7 planets, represents Senator Harding. The west side of the chart containing only the doubtful planets Uranus, Pluto and Neptune represents Governor Cox, as he was the second person mentioned in the question. The east side of the chart, and therefore Harding has much strength; but the west side having no benefits in it, nor Sun, Moon, nor Mercury, shows decided weakness. The ruler of the 1st in the 1st, shows that Harding has authority over his own personality, but the ruler of the 7th in the 11th, shows that Cox is somewhat under the power of Harding’s friends. The ruler of the 10th is on the east side, and the ruler of the 4th is on the west side; but Jupiter, Saturn and the Sun in Harding’s house of honor give it greater power than Uranus in the house of honor of Cox. The class, without hesitation, decided that Harding would be elected. Races —The Brotherhood of Light endeavors to discourage gambling. Gambling encourages the pernicious trait of trying to gain something at the expense or loss to another; and panders to the weakness of desiring to have wealth without contributing

valuable service to society in exchange for it. Gambling is decidedly unspiritual. Yet races are not different in some respects from wars, political contests, and other trials of strength and speed which it is often decidedly to the advantage of society to be able to determine the outcome of in advance. That unspiritual people gamble on contests is just another illustration that whatever can be used for a good purpose can also be used for an evil one. I have no inclination to write a treatise on playing the races; but I will say, from my observation of :he many very extensive systems that have, from time to time, been placed on the market, that horary astrology is the equal of any I have seen in the reliability of its results. When the interest becomes keenly centered on one particular horse, automobile, aeroplane, boat, or whatever is racing, so that the urge is strongly felt to know about this individual, the question may be asked, “Will this individual win the race?” This individual, then, is represented by the east side of the chart, as erected for the time the question was asked; and the whole field against him is represented by the west side of the chart. The figure is then judged as above instructed for any contest. If the chart shows he will not win, at a later date the interest may be absorbed by another contestant, and the question asked about him, and another chart erected. But unless this urge is spontaneous, and not forced, it is better not to try to pick the winner if the first one picked is shown to fail. Stock Market and Basic Commodity Market —Each stock and each commodity has an astrological ruler, and no doubt a system can be worked out by which, through the aspects and movements of its ruler, the advances and recessions in price of the particular stock or commodity can be forecast. But any such attempt requires intensive and laborious research by a specially qualified person. And horary astrology gives greater reliability than most of the systems that can be purchased. When the impulse becomes unusually insistent to know whether or not a certain stock or commodity is a good buy, ask the horary question, “Will this stock or commodity (naming it) prove a good speculation?” If there is a strong impulse to sell, ask, “Shall I sell this stock or commodity (naming it)?” In either case it becomes a fifth house question, which a chart erected for the time the question was asked should answer. The fifth house rules the stock or commodity, because it is a speculation. The 1st rules the person who asks the question, and the 2nd rules the money that will be made or lost in the venture. Judgment is made accordingly.

Eighth House Questions —Questions about death, legacies and other people’s money, belong to the eighth house. In contemplating a business transaction or partnership it is often advantageous to know whether or not some person has money. To determine this the question may be asked, “How much money has the person I have in mind?” In this question the 7th and its significators represent the person inquired about, and the significators of the 8th, his money. Then consider the nature of the significators of the 8th and each planet aspecting them. An evil aspect from Saturn to the significator of the 8th indicates he is poverty stricken; a good aspect, that he is careful of what money he has. A good aspect from Venus shows he has money enough for comfort; a bad aspect, that he spends too much for finery and display. A good aspect from Mars indicates he is successful in making money, but that he spends it freely; a bad aspect, that he is spendthrift and always in need of money. A good aspect from Mercury indicates he makes money through his subordinates; a bad aspect, that he loses through ill-placed confidence in them. A good aspect from the Moon indicates he gains wealth by many small transactions; a bad aspect, that there are numerous little drains on his purse. A good aspect from the Sun indicates large financial gains; a bad aspect, that there are large losses. A good aspect from Jupiter shows great wealth; an evil aspect, that he uses poor judgment in handling such money as he has. An eighth house question of some importance to hose who believe in spirit communion is, “Shall I act upon the advice of a certain alleged spirit?” The 8th and its significators indicate the spirit, and he 10th (3rd from the 8th) his advice or message. If the 8th holds a malefic, or the ruler of the cusp of the 8th is seriously afflicted, the spirit has little power of any kind for good. In all questions relating to the dead and to seance rooms, if the 8th is seriously afflicted, no good will come to the querent from spirit entities. If the 8th is favorable, it shows a kindly interest upon the part of the spirit; but if seriously afflicted by Mercury or Saturn, it is a lying spirit, and if by Mars, it is a spirit who wishes ill. However kindly disposed the spirit is indicated to be, if the 10th is afflicted, it indicates his advice is poor and should not be followed. But if the 8th is not seriously afflicted, and the significator of the 10th receives good aspects and is unafflicted, the advice or message is true, and should be followed. A common eighth house question is, “Shall I receive the expected inheritance?” The nature and amount of the inheritance are shown by the significators of the 8th. If there is an application by aspect, translation or collection of light between the significators of the 1st and the significators of the 8th, some inheritance will be received. If such application be benefic, the legacy will be received in full and without difficulty. But if the application is malefic, there will be much trouble, and

unless some of the applications be good, only a part of the expected legacy will be received. Example chart No. 10, page 96, was erected for August 1, 1920, 4:30 P.M. Mountain Daylight Time, Denver, Colorado, 39N45 104W59. The question asked was, “Shall I receive the legacy?” Jupiter is chief significator of the querent. Jupiter is in the 8th, indicating concern about a legacy, and that the legacy has considerable influence in the querent’s life. Five planets in the 8th, indicate several possible legacies. The Moon, cosignificator of both the querent and the 8th indicates fluctuation in the relation of the querent to legacies; and separating from inconjunct Mercury, coruler of the 7th, and apply to conjunction Uranus in the 3rd, indicates some determined effort on the part of a relative to secure the legacy, and that the news of this effort will come as a surprise to the querent. Leaving Uranus, the next aspects of the Moon are the trine to Pluto and inconjunct the Sun in the 8th, bringing the legacy into action; and then the Moon comes trine Mars in the house of friends, showing that friends will give advice and assistance in securing it Immediately after this the Moon applies to the opposition of Saturn in the house of law, and ruler of the house of money, indicating money spent by the querent trying to secure the legacy And finally the Moon makes the inconjunct of Neptune in the 8th, indicating that expectations will not be fully realized. The querent, therefore, after a legal struggle and the expenditure of considerable money, will gain a part, but not all, of the legacy. Ninth House Questions —Questions in regard to advertising, publishing, foreign travel, legal matters and public opinion, belong to the ninth house. Law suits and lawyers are shown by the 7th; but when it is desired to know to what extent the court or the jury will be favorable or unfavorable to the querent, the significators of the 9th show their disposition. In a question of public opinion, the public is represented by the 7th; and their thoughts about the judgment and mental qualifications of the querent are shown by the 9th; while the material and professional honor of the querent is shown by the 10th. If, therefore, there is a good aspect between the significators of the 1st and 9th, the public will place great confidence in what the querent writes or says; but if such aspects are evil, his opinions will have little weight with the public. If the significators of he 9th are in fixed signs, it indicates such opinions will be lasting, but in movable signs, that they are transitory and soon forgotten. In a question of publishing, teaching, or lecturing, the greater the strength and the more good aspects received by the significators of the 9th, the more success is shown. The various aspects of the planets to the significators of the 9th show the kind of

people who read the publication, or listen to the speech; if from Saturn, farmers and serious people; if from the Sun, people of station and authority; if from Jupiter, those of wealth, etc. The kind of aspect, in each case indicates with what favor or otherwise they receive it. The opposition shows antagonism, the square indicates anger, etc. If there is no aspect between the significator of the 9th and the significator of the 1st, the author will receive little recognition. A publication also may be a great success from the standpoint of popularity, and yet bring the author little or no money. To determine if money will be made from the publication, the significators of the 2nd, as well as those of the 9th, should be considered. If there are good aspects between the significators of the 2nd and 9th, and the significators of the 9th are strong and well aspected, the publication will be a financial success; and if at the same time there is a good aspect between the significators of the 1st and 9th, or between the significators of the 9th and 10th (honors), the publication will make the querent widely and favorably known. Example chart No. 3, (page 64), was erected for June 28, 1920, 12:23 P.M., Standard Time, Bloomington, Ill. The question was, “Shall I travel abroad and write for publication?” Mars, chief significator of the querent, in a movable sign, is ruler of the house of money, and semisquare both Saturn and Moon. Venus, the cosignificator of the querent, is in the house of foreign travel applying to trine Uranus, conjunction the Sun, and sextile Saturn. The Moon, also cosignificator of the querent, is in the house of writing, separating from square Saturn, applying sextile Asc., and trine Neptune in the 10th. Both 9th and 10th houses hold planets receiving good aspects, indicating success abroad. The planets in the 9th apply mostly to good aspects, showing success in publishing. The ruler of the 2nd somewhat afflicted, will bring considerable expenditure of money. The trine aspect of Uranus to the planets in the 9th will cause the publication to be read widely by the radical element; and, as Mercury, coruler of the 9th, is inconjunct Uranus, the influence of this radical element will result in considerable expansion. The inconjunct aspect of the Moon to the planets in the 9th, and trine Mercury, show the publication will be read by the common people, and by them favorably received. The sextile of Saturn to planets in the 9th indicates the publication will be read by farmers, and quite favorably received. The coruler of the 9th (Mercury) in the 10th, well aspected, and the coruler of the 10th well aspected, while Mars is not strong by sign and applies to no good aspect; indicate the querent will gain much more in the way of reputation and influence by the venture than in actual cash. I judge the venture will be only slightly satisfactory from a financial point of view; but a decided success in gaining favorable publicity.

Tenth House Questions —Questions relating to honor, business and credit belong to the tenth house. A common tenth house question is, “In what business should I engage?” The significators of the 10th represent the business. Note what planet most strongly benefits the significators of the 10th, and choose business associations denoted by that planet. The ruler of the 10th shows the business the querent desires to follow, but if it is weak and afflicted he should not choose this business, but the one signified by the planet most favorably aspecting the significators of the 10th, or most favorably aspecting the degree on the cusp of the 10th. Having determined the things with which in business he should associate, he should next select the best method to follow in the business, as suitable to his abilities, by noting the ruler of the 1st. If the ruler of the first is Pluto, it gives ability to handle groups and in mass production; if Neptune, psychic ability and dramatic talent; if Uranus, originality and oratory; if Saturn, agricultural and mining ability, if Jupiter, salesmanship and professional ability; if Mars, mechanical ability; if the Sun, ability to direct others; if Venus, artistic talent; if Mercury, ability in writing, and as an agent. He should then employ this kind of talent, shown by the ruler of the 1st, in following the kind of business whose associations are shown by the best planet aspecting the ruler of the 10th or cusp of the 10th. thus, if the business associations are shown by the Moon, it signifies commerce, or dealing in liquids. And if at the same time Mars is ruler of the 1st, it indicates success through manufacturing liquids; but if Mercury is ruler of the 1st, it indicates success through an agency for liquid goods. One of the most important 10th house questions is, Should I engage in the business I am contemplating? The contemplated business is indicated by the 10th. If the significator of the 10th is benefic and well aspected, it indicates the project is a good one. If the significator of the 10th is a malefic, or much afflicted, it indicates the project is a poor one. However meritorious the business is, if the significators of the 1st afflict the significators of the 10th, it will cause the querent much trouble if he enters into it, and he will meet with opposition and obstacles. If the significators of the 2nd afflict the significators of the 10th or the degree on the cusp of the 10th, or if the significators of the 2nd afflict the significators of the querent, the business will prove a financial loss, even though there may be gain in other ways. If the business is shown to be a good one, and either the significators of the 10th or the significators of the querent are in good aspect to the significators of the 2nd, it indicates the querent can make good money out of the business, and he should be advised to engage in it. In a question of fame or notoriety, if Pluto is the chief significator of the 10th, the querent will receive recognition from gangsters or welfare workers; if Neptune is significator of the 10th, from mystics and promoters; if Uranus, from cranks and

inventors; if Saturn, from old and conservative people; if Jupiter, from people of wealth; if the Sun, from people of authority; if Mars, from soldiers, mechanics and surgeons; if Venus, from society people and artists; if Mercury, from writers, lecturers and young people; if the Moon, from the common people at large. If the significators of the 10th in such a question are well aspected, it indicates fame; but if afflicted, it indicates notoriety of an undesirable nature. Example chart No. 11, page 96, was erected for November 22, 1920, 2:38 P.M., Pacific Standard Time, Reno, Nevada, 39N32 119W48. The question as asked was, “Should I engage in the business I contemplate?” The Moon is chief significator of the querent. The Moon, common cosignificator of the querent, in the 1st, shows the querent to be quite free to decide the matter without outside pressure. Mars, coruler of the 1st, in the 10th, shows the querent to be very anxious to enter some business and to know about this one. Mars receives a trine aspect from Saturn in the house of work and as coruler of the 10th, indicating that the business would bring the querent much labor, and that he has ability to do the work in a proper manner. Mars, however, is square the Asc., indicating that the querent would find the business an obstacle (square means obstacle) to his health and personal desires. The Moon, chief significator of the querent, is separating from a favorable aspect to Neptune, and the inconjunct Jupiter and Mercury, and applying square to Mars; indicating that the querent has much more to lose by the business than to gain. Venus, ruler of the 2nd, is weak by sign, and makes no strong, good aspects, showing that very little money would be made from the enterprise. He should not engage in it. Eleventh House Questions —Questions relating to friends, hopes and wishes belong to the eleventh house. A very common eleventh house question is, ‘Shall I realize that for which I hope?" In such a question consider the significator of the 11th as the thing hoped for. If the significators of the querent apply by aspect, translation or collection of light, to the significators of the 11th, the hoped for thing will be realized. If no such application occurs, he hoped for thing will not be realized. If the application formed is favorable, it signifies the thing hoped for will be realized without much difficulty, but if the application is by evil aspect, it indicates that here will be hindrances and obstacles to overcome of the nature of the aspects, and that the matter will be but partially realized. The significators of the 11th, together with the house in which the ruler of he cusp of the 11th is found, indicate the nature of he thing hoped for. If the significators of the 11th are severely afflicted, it indicates that the thing hoped for, when gained, will prove an affliction; but if the significators of the 11th are well aspected and strong, it indicates that the thing hoped for, if gained, will be a great benefit. Another important eleventh house question is, “Will the friendship of the person I have in mind prove beneficial ?”

In such a question the friend is indicated by the significator of the 11th. The friend’s chief influence is denoted by the house in the chart in which the ruler of the cusp of the 11th is found. The planets by which the friend is signified indicate his nature, and the aspects to the significators of the 11th, his virtues and vices. If the significators of the 11th are weak and much afflicted, he has not the ability to help the querent much. If the significators of the 11th are strong and well aspected, the friend has much ability to help the querent, if he but cares to do so. If the significators of the 11th are in good aspect to the significators of the querent, it indicates that the friend desires to favor the querent; and if there is favorable application by aspect, translation or collection of light between them, he will help the querent. If there is an adverse application by aspect, translation or collection of light, between these significators, it indicates that instead of being helped, the querent will be injured by the friend. Example chart No. 1, lesson No. 86, was erected for January 2, 1920, 5:32 P.M., Standard Time, New York City. As an illustration let us suppose it to represent a horary question in which was asked, “Will the friend I have made benefit me ?” The Moon, cosignificator of the querent, in the house of friends, indicates the querent is much more interested in the friend than the friend is in the querent. The Moon is chief significator of the friend, and Venus his cosignificator. Venus is in the 5th, indicating that the friend’s chief influence over the querent is in reference to the querent’s speculations, children and love affairs. Venus is in the sign of Scorpio, applying to a square of the unconventional planet, Uranus. The Moon is separating from the opposition Venus and square Uranus, indicating some unpleasantness with the friend in the near past over children or affectional matters, which resulted in a separation from he friend. This separation had some adverse influence over a legacy, or over money expected from a partner. The Moon applies to the sextile of the M.C indicating that the querent should be concerned no further about the friendship, as nothing may be expected of it; but should instead devote his attention and energy to business matters. Twelfth House Questions —Questions relating to psychic forces, secret enemies and imprisonment, belong to the twelfth house. A common twelfth house question is, “Will my enemy succeed in injuring me?” If the ruler of the cusp of the 12th is in the 1st, it gives the querent an advantage over his enemy, but if the ruler of the cusp of the 1st, or the Moon, is in the 12th, it gives the private enemy the advantage. If there is no aspect between the significators of the 12th and the significators of the 1st, no injury is shown. If there are good aspects between the significators of the 12th and the significators of the 1st, efforts to injure will result in advantage to both rather than in injury to either. If the significators of the 1st are in evil aspect to the significators of the 12th, some injury is shown. If such

aspects are separating, it shows the injury to be past; but if applying by aspect, translation or collection of light, it is yet to come. If the significators of the 1st are stronger and better aspected than the significators of the 12th, the enemy will receive the greater injury; but if the significators of the 12th are stronger and better aspected than those of the 1st, the querent will receive the greater damage. Example chart No. 12, page 96, was erected for April 12, 1920. 3:00 A.M., Central Standard Time, Omaha, Nebraska, 41N15 95W57. The question was, “Shall I be sent to prison?” Uranus, ruler of the cusp of the 1st, in the 1st, indicates that the fate of the querent, in large measure, depends upon his own conduct. The Moon, cosignificator of the querent, is in the 12th, separating from sextile Venus and applying sextile M.C and to the square of Mars, ruler of the house of the courts. It then passes on, after some weak aspects, to the opposition of both Jupiter and Neptune. The trine of the chief significator of the 1st, Uranus, to Mars, ruler of the 9th, shows that the court and the jury will favor him; yet the square of the Moon to Mars indicates that he will not go entirely free, but will be convicted for a short term. He must go to prison, but the time served will be comparatively of short duration. Horary Astrology’s Greatest Usefulness —Horary astrology attains its most consistent value when used to supplement natal astrology. In motoring through the United States, it is customary to procure a map which shows all the highways of importance. And thus also the natal chart and its progressed aspects afford a road map showing the important routes, and which it is best to take to avoid detours, washouts, and various kinds of difficulties. But the amount of detail which either such a motor nap or that furnished by the natal chart and progressed aspects affords, is limited. When the motorist needs to drive about some city, to be able to find the points of interest, or places of business he desires to visit, he needs a city map. Likewise, when there are details not revealed by the birth-chart and progressed aspects which it is desirable to know, the astrologer needs horary astrology. But to interpret horary charts in the detail often desired. the astrologer should be as familiar as possible with the facts which have been ascertained through statistical and other studies relating to natal astrology. For instance, if the first house question relates to how the health can be improved, he should base the information set forth in the book, STELLAR DIETETICS1. to draw upon If the question relates to the vocation, he should be able to connect up the association most benefiting the tenth, and the first house ability, with the information set forth in. HOW TO SELECT A

Our of Print. See Course 21, Personal Alchemy, Lessons number 221-225.

VOCATION22, based on the actual analysis of 3,000 charts of those following 30 different vocations. If the question relates to what will happen to the individual, he should be able to link up the significators of the first house with, WHEN AND WHAT EVENTS WILL HAPPEN3, based on the progressed aspects in 2,000 birth-charts when 20 different types of events actually occurred. And if the question relates to the nature of an illness, he should be able to bring the information to bear based on the statistical analysis of the birth-charts and progressed aspects of 100 persons at the time they had each disease. now being collected and set forth in BODY DISEASE AND IT’S STELLAR TREATMENT24. In other words to use horary astrology most effectively requires the widest possible scope of reliable astrological knowledge.

2 3 4

Out of Print. Much of the material referenced in this work has been incorporated into the 21 Brotherhood of Light Course Books. ibid. ibid.

How to Select the Best Time for Any Undertaking

5:41

Sunset P.M.

1h 06m

6:39

5:21

50°

5:33

6:27

40°

5:21

6:39

50°

October & March

1h 04m

6:27

5:33

40°

5:22

6:38

30°

1h 06m

6:38

5:22

30°

1h 13m

7:20

4:40

50°

5:04

6:56

40°

4:40

7:20

50°

November & February

1h 10m

6:56

5:04

40°

May & August

5:02

6:58

30°

1h 10m

6:58

5:02

30°

1h 21m

8:05

3:55

50°

4:35

7:25

40°

3:55

8:05

50°

December & January

1h 14m

7:25

4:35

40°

June & July

From tables XI and XII the planetary hours of any day of the year may quickly be found with precision enough for all practical purposes.

This table gives length of day hour only. For the night hour (between sunset and sunrise) use the day hour of opposite month. This month is just above or just below. Thus for the night hour of April use the day hour given for October.

6:19

1h 03m

Length hour

Sunrise A.M.

6:19

Sunset P.M.

30°

5:41

Sunrise A.M.

Latitude

30°

Latitude

April & September

The approximate time of sunrise, sunset and length of Planetary Day Hour for each month in latitudes 30°, 40° and 50° north. For Southern Hemisphere, use same time but opposite months to those given.

Table XI

Table XII Planetary rulership of each hour of each day of the week reckoned from sunrise, noon, midnight & sunset.

DAY HOUR:

Sunrise 2nd

3rd

4th

5th

6th

Noon

2nd

3rd

4th

5th

6th

Sun.

/Þ

@Þ

?Þ

4Þ

IÞ

HÞ

CÞ

/Þ

@Þ

?Þ

4Þ

Mon.