Fall 2007

Esoteric
The Fall 2007

Volume 3
Number 4
Quarterly A publication of the

School for Esoteric
Studies
Esoteric philosophy
and its applications to
individual and group
service and the expansion
of human consciousness.
The School for Esoteric Studies.

345 S. French Broad Avenue, Suite 300, Asheville, North Carolina 28801, USA.
www.esotericstudies.net/quarterly; e-mail: editor@esotericstudies.net.
`The Esoteric Quarterly
The Esoteric Quarterly is published by the School for Esoteric Studies. It is
registered as an online journal with the National Serials Data Program of the
Library of Congress. International Standard Serial Number (ISSN) 1551-3874.
Further information about The Esoteric Quarterly, including

guidelines for the submission of articles and review procedures,
can be found at: www.esotericstudies.net/quarterly. All corres-
pondence should be addressed to editor@esotericstudies.net.
Editorial Board
Donna M. Brown (United States)
Gail G. Jolley (United States)
Bruce Lyon (New Zealand)
Nancy Seifer (United States)
Robert G. Waggener (United States)
Editor in Chief: John F. Nash
Copyright © The Esoteric Quarterly, 2007.

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personal use on condition that copyright statements are included. Commercial use
without the permission of The Esoteric Quarterly and the School for Esoteric
Studies is strictly prohibited.
Fall 2007
The Esoteric Quarterly

Contents
Volume 3, Number 4. Fall 2007
Page Page
The Cross of Life, or the 27

Features
Transformation of the
Editorial 5 Vertical and the Horizontal
Publication Policies 6 Cornelia Schaum
Letters to the Editor 6 The Power and Timelessness 35
Quotes of the Quarter 7 of Ritual

John Nash
Poem of the Quarter: “Wel- 8
come to My World” by Shan-
non Paul Stokely Book Reviews
Planetary Awakening 55
Articles by Kathy Newburn
The Heart Matrix and Eso- 9 Astrology Illumined: Reveal- 55
teric Astrology: An Intuitive ing Soul Through Astrology
Analysis
by Donna Mitchell-Moniak &
Karl Maret & Lesley Sara Traub
Carmack
Cumulative Index for 57
Shamballa 2007 17
Bruce Lyon Volumes 1–3
Practical Mysticism: the 23

Way of the Future
William Meader
The mission of the Esoteric Quarterly is to We also encourage feedback from readers.
provide a forum for the exploration of eso- Comments of general interest will be pub-
teric philosophy and its applications. Full- lished as letters to the editor.
length articles and short papers are solicited
All communications should be sent to
pertaining to both eastern and western eso-
editor@esotericstudies.net.
teric traditions.
Copyright © The Esoteric Quarterly, 2007. 3

The New Millennium

in Spiritual Perspective
The advanced Beings who guide the evolution of humanity are preparing to
emerge into outer visible functioning in the world. In preparation for this,
the inner side of world developments is gradually precipitating into human
consciousness in the form of a growing global impetus toward freedom
and right human relations, a necessary first step.
Could the fact of this preparatory stage explain some of the constructive
and destructive events we see unfolding in the world? Could there be a posi-
tive purpose behind apparent chaos?
More on the theme of the emergence of the Kingdom of God on Earth is
given in a free compilation from the writings of Alice A. Bailey,
The Externalization of the Hierarchy, available from:
School for Esoteric Studies

345 S. French Broad Ave, Suite 300.
Asheville, NC 28801
Email: ses@main.nc.us; www.esotericstudies.net
One copy of this booklet is available free, but your $5.00 (U.S.)
donation is encouraged to help keep these publications in service.
4 Copyright © The Esoteric Quarterly, 2007

Fall 2007
Editorial
Heart, Mind and Action
A ll five articles in this issue of the Esoteric

Quarterly discuss topics relating to the
spiritual path that runs from aspiration to dis-
William Meader’s article on practical mysti-
cism expresses the emerging sense that the
yearning for the divine can no longer be re-
cipleship, to initiation. Or perhaps it would be garded as an escape from the concerns of the
more correct to say that initiation can result world. Mysticism in the modern world needs
from both aspiration and discipleship, because, to be grounded in service. Moreover, mysti-
properly understood, the two latter are not so cism unites heart and the mind; both, as
much successive phases in a linear path as Meader emphasizes “are equally divine, and
overlapping and mutually supportive opportu- both must be utilized in service to humanity’s
nities on a multidimensional approach to betterment.”
higher consciousness. Initiation, we empha-
Cornelia Schaum makes a similar point in her
size, should never be the goal of spiritual
article, but she urges the reader to approach the
work; rather it is the outcome of work under-
topic on a meditative rather than a rational ba-
taken for its own sake, in the love of God and
sis. Dr. Schaum uses the symbolism of the
humanity.
Cross to focus attention on the juxtaposition of
The first two articles address issues in esoteric the aspiration and service. The disciple offers
astrology/cosmology. Both challenge the him- or herself on that cross in the ultimate act
reader on intellectual and intuitive levels but of renunciation.
have implications for our understanding of
The last article in this issue explores religious
many other levels of reality.
ritual and its strong links with ceremonial
The first article by Karl Maret and Lesley magic. Like Schaum’s article, it has a Chris-
Carmack presents a series of geometric man- tian focus, though its applications are more
dalas based on the Platonic solids and with general. Ritual is the oldest known religious
deep astrological significance. These man- practice, but it is becoming increasingly impor-
dalas are intended to be used in meditation to tant as the seventh ray of Ceremonial Order
draw the mind and heart toward great truths. comes into manifestation in the early centuries
The advanced student will be led to new of the Aquarian Age. Ritual speaks to the reli-
heights of contemplation. Even the beginning gious aspirant but it also offers a vessel into
esoteric student will appreciate the esthetic which energy from the highest realms of exis-
value and the evocative appeal of the mandalas tence can flow—either to raise the conscious-
provided by Dr. Maret and his coauthor. ness of participants to intuitive and higher lev-
els or to benefit the larger human community.
In his article, Bruce Lyon also presents a series
of evocative graphics that lead the heart and In this issue we continue the practice of includ-
mind toward Shamballa, the great center of ing quotes from the literature and a poem that
planetary energy—the planet’s “crown we hope will inspire our readers. This quar-
chakra.” Lyon concludes the article with the ter’s poem was written by a young man who
observation: “The ‘point’ in the centre of time overcame daunting physical challenges to be-
and space; the heart… reveals the fourth qual- come gifted healing practitioner and writer.
ity of deity that lies behind and permeates the
As we come to the end of our third year of
three manifest qualities or dimensions of will,
publication we pay tribute to the many con-
love and active intelligence.”
tributors to the Esoteric Quarterly. The cumu

lative index at the end of this issue reminds us Publication of an article does not necessarily
of the wide variety of articles we have been imply that the Editorial Board or the School
privileged to publish. We have also had the for Esoteric Studies agrees with the views ex-
opportunity to review many books that we felt pressed. Nor do we have the means to verify
were of interest to esoteric students. all facts stated in published articles.
We also pay tribute to the members of the Edi- We encourage critical thinking and evaluation
torial Board and others who have volunteered of ideas. However, we will not allow this
their time, energy and insights to make it all journal to be used as a platform for attacks on
happen. The Quarterly is a collaborative en- individuals, institutions or nations. This policy
deavor in which members of the worldwide applies to articles and features as well as to
community of esoteric students share their in- letters to the editor. In turn, we understand
sights for the benefit of all. that the author of an article may not necessar-
ily agree with the views, attitudes or values
We are sorry to have lost two long-serving
expressed by a referenced source. Indeed, se-
members of the Editorial Board during the last
rious scholarship sometimes requires reference
three months. Barbara Domalske and Kathy
to work that the author finds abhorrent. We
Newburn retired from the Board. We thank
will not reject an article for publication simply
them most sincerely for their service and wish
on the grounds that it contains a reference to an
them well in their future endeavors.
objectionable source.
John Nash
www.uriel.com An issue of concern in all online journals is the
potential volatility of content. Conceivably
articles could be modified after the publication
Publication Policies date because authors changed their minds
about what had been written. Accordingly we
A rticles are selected for publication in the
Esoteric Quarterly because we believe
they represent a sincere search for truth, sup-
wish to make clear our policy on this issue.
We reserve the right to correct minor typo-
graphical errors, but we will not make any sub-
port the service mission to which we aspire, or
stantive alteration to an article after it “goes to
contribute to the expansion of human con-
press.”
sciousness.
Letters to the Editor
Dear Editor: have no choice and no escape or for the atti-

tude of humility and acceptance, because there
T hank you for publishing Luisa Romero de
Johnston's excellent article on Freedom
and Free Will (Esoteric Quarterly, Summer
is no other to relate to, no Divine Will as op-
posed to individual or group will. I think Frie-
2007, pp. 21-23). I would like to add one more drich Engels captured the essence of this idea
perspective on freedom and will. As we know, in his famous statement: "Freedom is the rec-
a gradual and steady growth in personal and ognition of necessity."
then group consciousness leads to what D.K. Regards,
[the Tibetan Master Djwhal Khul] calls 'identi- Maxim Osinovsky
fication.' When the state of identification is Berkeley, Calif., USA
reached, there is no more need to feel that we

Fall 2007
Quotes of the Quarter
T he most incomprehensible thing about

the universe is that it is comprehensible.
Alice A. Bailey. A Treatise on Cosmic Fire.
Lucis Publishing Company, 1925.
Albert Einstein.
Physicist & Nobel Laureate
“
G od” is in fact, as Martin Buber explains
in his moving meditations on the
“Darkness of God,” “the most loaded of all
F or you to be here now trillions of drifting
atoms had somehow to assemble in an
intricate and intriguingly obliging manner
human words. None has been so misused,
defiled and mauled. Men have torn it apart in
religious factions, have killed for it and died
tocreate you. It’s an arrangement so special-
for it; there is no comparable term to desig-
ized and particular that it has never been tried
nate the supreme reality and yet it is so often
before and will only exist this once. For the
used to disguise the worst impieties. But just
next many years (we hope) these tiny parti-
because it means so much for man—even for
cles will uncomplainingly engage in all the
atheists, who reject God and not merely a
billions of deft, cooperative efforts necessary
nameless something—it cannot be given up.
to keep you intact and let you experience the
We may respect someone who avoids it; the
supremely agreeable but generally underap-
term cannot be cleared of dubious associa-
preciated state known as existence.
tions. But neither can it be forgotten. It can
Why atoms take this trouble is a bit of a puz- however be taken up and freshly consid-
zle. Being you is not a gratifying experience ered—and obviously also defined in other
at the atomic level. words. So, instead of talking no longer of
Bill Bryson. A Short History God or instead of talking of him in the same
of NearlyEverything. way, the important thing today is to learn to
Broadway Books, 2003. speak with great care in a new way of God.
If a theology were not logos of God, but were
to speak only of man and human fellowship,
it would have to be described honestly… as
T he solar Logos is the initiatory impulse
or Father of the Son in His physical in-
carnation, a solar system. He is the sum total
anthropology.
Hans Küng. On Being a Christian.
of the Pitris, in the process of providing form. Doubleday & Co., 1974
The union of Father (positive force) and
Mother (negative force) produces that central
blaze which we call the form, the body of
manifestation of the Son. A Heavenly Man
holds an analogous position in relation to a
S acrifice is the supreme virtue, the greatest
contribution, the meaning of “rejection of
the stone” and why that stone is the “key-
planetary scheme. He is the central germ of stone.” The worker voluntarily foregoes ac-
positive life or force, which, in due course of ceptance… Therefore let sacrifice, renuncia-
time, demonstrates as a planetary scheme, or tion, ever be the keystone of life and work,
an incarnation of the planetary Logos. A the master theme, the motif or motifs. Then
man similarly is the positive life or energy it will also be the joy of life. Let go of the
which, through action on negative force, cre- separate self, the individual life. Then the
ates bodies of manifestation through which greater life will be revealed and known.
he can shine or radiate.

Self-negation does not produce futile nullity. Renounce to perceive and receive. Share to
It is the only gateway to fullness of being and enjoy. See life whole and live for the whole
to infinite potency. But to achieve and main- and nevermore for the separate self alone.
tain this, one must live in the realm of infi- Geoffrey Hodson. Light of the Sanctuary.
nite thought and eternal truth. “He that Theosophical Publishers.
loseth his life for my sake, shall find it unto
life eternal.” Give to have. Serve to live.
Poem of the Quarter
Welcome to My World Where people are not sheep!

by Shannon Paul Stokely And can do what they want,
Without anyone spouting off or judging them.
I want to create a world of peace.
I want to create a world for everyone.
A world without money...
Where the worth of a being is measured
A world of healing...
Where people only raise a weapon against op-
By the help they give to others. pression
Not by the amount of money they make. And injustice,
Not out of fearful, foolish, capitalistic, or
I want to create a world for you, my friends. prideful reasons.
A world without bigotry...
I want to create a world of appreciation.
Where every being is viewed A world of thanks...
As equal. Where people take pride in their work
Not as gay, black, Wiccan, liberal, handi- And give thanks for what they have,
capped, et cetera. Not feel jealous or envious over the stuff they
I want to create a world of infinite possibilities. don't have.
A world of magick... This world starts with you.
Where magick exists without question When you help someone to better themselves
And 10,000 Magi guide and inspire us. Not for pay, except for a smile.
Not rule over or govern. When you learn not to hate for stupid reasons
I want to create a world of freethinkers. But to love, accept, and embrace the differ-
A world of intellect... ence.

Fall 2007
The Heart Matrix and Esoteric Astrology:

An Intuitive Analysis
Karl Maret and Lesley Carmack
Abstract resonant interaction between both of these cen-

ters.
T he field of the heart may be visualized as a

dodecahedron with twelve pentagonal
faces, historically associated with the element
The laws associated with the process of pre-
cipitation, as described in Rule Thirteen in Al-
of ether. The projection of this field onto a ice Bailey’s A Treatise on White Magic, may
planar surface creates a matrix of twelve cen- involve the visualization of geometrical sym-
ters surrounding a 13th central point reminis- bols. This approach is not as yet widely used
cent of the twelve signs of the zodiac centered by many meditators. As stated by the Tibetan
on the central focus of the Solar or Cosmic Djwhal Khul: “They (the symbols) are well
Christ. The relationship between these centers known but seldom applied by esotericists to
demonstrates the esoteric ray rulerships of the the creative work. They are the cube, the five
twelve signs as given in Esoteric Astrology by pointed star, the six pointed star and the eight
the Tibetan teacher Djwhal Khul, and also con- sided diamond, superimposed one upon the
tains the nested relationships between the five other. They constitute, therefore, the base of
platonic solids of antiquity. The symmetry the symbol.”1 This essay describes our re-
discovered in these astrological sign rulerships search into the geometric nature of the two-
offers possible hints of the importance of and three-dimensional nature of the heart’s
Aquarius and its special association with the field, delineates the relationship with the five
in-coming 7th Ray. Platonic solids containing these symbols, and
outlines the esoteric astrology ray associations
Introduction of the twelve signs within this matrix.
T he energetic matrix of the heart is re-

created with each heart beat since the heart
is the strongest magnetic field generator in our
Figure 1 shows the projection of three dodeca-
hedral Platonic solids onto a plane leading to
the appearance of twelve symmetrical centers
bodies. This heart field can be visualized in around a 13th center. These form the basis for
various ways including a toroidal field, as well the fundamental association with the astrologi-
as through various Platonic solids. Intuitive cal signs to be discussed in this essay. The
research carried out over several years in the inner dodecahedron (blue) is expanded to the
field of energy medicine and subtle energy
healing has led us to recognize an important
resonance of the heart field with the dodecahe-
dron, a Platonic solid with twelve pentagonal About the Authors
faces. As the heart chakra (anahata) contains Karl Maret M.D. is a student of esoteric astrology
twelve petals made of subtle energy matter, the and the ancient wisdom traditions. He is a partner
heart field also has a direct connection with the and facilitator in Heart-Mind Communications cur-
twelve signs of the zodiac. In addition, there is rently co-authoring a book on heart wellness.
also a small heart chakra with twelve petals Lesley Carmack M.S. is a transpersonal integration
located within the crown chakra (sahasrara) therapist, bioenergy healer, lecturer; co-author and
located at the top of the head. We believe that partner in Heart-Mind Communications. Both can
the “heart-mind” emerges out of the direct be reached at www.heartmindcommunications.com.

large outer dodecahedron (red) for the outer six the Christ field of love, any point in space can
centers to appear. It is rotated appropriately be the starting point for the creation of the
for the middle dodecahedron (violet) to gener- heart matrix.
ate the inner six centers. There is a symmetri-
cal relationship within the outer and inner six Geometric Constructions
centers that together form a twelve-fold unity
within the entire matrix. Since the twelve
chakra petals are found in both the heart and
A simple two-dimensional geometric con-
struction of the field can begin with the
expansion of six circles emanating from a cen-
the crown centers, the inner and outer dodeca-
tral circle as shown in Figure 2. As can be
hedra suggest a resonant field between them
seen in this diagram, the points of contact of
creating an inherent heart-mind alignment.
the six circles create thirteen points, or twelve
around the center. Linking up these intersec-
tions creates a simultaneous triangular matrix
Figure 1. The Dodecahedral
of twelve equilateral triangles. The central
Heart Matrix point is the entry point of the teachings of love
The inner (blue) and outer (red) dodecahedra are as demonstrated by the Christ—the Anointed
oriented the same way but scaled to different levels One—the Teacher of Angels and Men. The
of expansion. The inner one is the energetic ema-
heart center is the place where direct contact
nation of the Christ energy at the 13th synthetic
point. The outer one anchors the outer circle of six between the human and angelic evolutions can
centers. The middle (violet) dodecahedron is ro- take place with greater ease.
tated from the other two and anchors the inner cir-
cle of six centers.
Figure 2. Generation of the Heart
Matrix from Three Major Rays
The three circles of Ray 1 (outer red), Ray 2 (mid-
dle blue), and Ray 3 (inner green) form the back-
ground field. The inner central circle then repli-
cates into 6-fold symmetry defining 13 points of
intersection. These are the planar anchoring points
for the 12-fold triangular matrix in the 7 circles.
The twelve-fold nature of the zodiac is an ar-

chetypal image that resonates within the heart
of everyone. The heart chakra in its entirety
may be seen as the 13th synthetic point, the
focal point of the twelve constituent petals to
be unfolded. Christ with his twelve disciples
represents the 13th point of focused synthesis
of the power of love incarnate. When we hold The two-dimensional depiction of the matrix
this same intention of loving alignment with involves three concentric circles symbolic of

Fall 2007
the trinity of the three primary rays of aspect linking four of the eight vertices of the cube, is
(Ray 1—Will and Power (red-outer), Ray 2— shown in Figure 3. Since there are five differ-
Love-Wisdom (blue-middle) and Ray 3— ent cubes located within any dodecahedron, a
Active Intelligence (green-inner)). Alterna- total of ten tetrahedra can also be visualized
tively, the trinity can be seen as symbolic of within this field. In the matrix of our hearts,
the Hindu trinity of Brahma/Creator, the fire element can be experienced as warmth.
Vishnu/Preserver, Shiva/Destroyer, or the It is interesting to note that two-thirds of the
Western trinity of Father, Son, Holy Spirit, or energy expended by our resting heart is used to
Mother, Daughter, Holy Soul, or a myriad of warm our blood and only one-third is used to
other threefold principles existing within the move our blood. As the heart has been spoken
synthetic matrix of the heart. of as the ‘seat of the soul’, the feeling of ‘soul
warmth’ is symbolic of the heart-centered ex-
perience of love and compassion for other sen-
Figure 3. The Cube and tient beings.
Tetrahedral Relationship
The cube arises from the outer centers and is con-
tained within the outermost dodecahedron (not Figure 4. The Platonic Solids
shown). The cube consists of 2 tetrahedra of which in the Heart Matrix
one is shown (red). The middle dodecahedron (vio- The dodecahedron (outer thin red) contains the
let) also is linked to both. cube (blue) which contains two tetrahedral (one is
shown in bold red). The octahedron (yellow) is the
dual of the cube, with its vertices located at the cen-
ter of each cube face. The icosahedron (green) is
the dual of the dodecahedron. The 12 signs of the
zodiac are shown in their respective positions in the
matrix.
The matrix of circles, triangles and angular

relationships also generates the perfect geo-
metrical bodies known as the Platonic solids.
Since we are incarnated on Earth, which ac-
cording to the Tibetan Djwhal Khul’s Esoteric
Astrology is ruled by the 3rd Ray (Active Intel-
ligence), we intimately encounter the cube of Figure 4 depicts the nested pattern of other
matter (earth element) which unfolds to be- Platonic solids including the green icosahedron
come the cross of manifested existence. (water element), the yellow octahedron (air
Within each cube are two intersecting tetrahe- element) and a red (outer) and rotated inner
dra (fire element). The cube and tetrahedral (violet) dodecahedron (ether). The blue cube
relationship, with each tetrahedron created by (earth element) and red tetrahedron (fire ele-

ment) are also shown as part of the beautiful Each of the rays ruling specific signs can then
interrelationships within the heart matrix. The be seen in their geometrical alignment within
thirteen points that make up the collective ma- the symmetry of the 12 centers. The two ini-
trix are depicted here as correlated with the tial anchor points are Capricorn (N ) at the top
twelve signs of the zodiac that will be de- and Sagittarius (M) at the bottom. Both of
scribed in greater detail below. The central these signs are ruled by three rays and there-
point is the Sun or the Solar Christ that distrib- fore have three concentric rings of the appro-
utes the force of love, light, warmth and cos- priate color symbolizing their ray rulership.
mic order.
Pisces (P), Aries (E), Virgo (J) and Cancer
(H ) are ruled by two rays each and anchor the
matrix on the left and right sides as shown
Figure 5. The Signs and Rays forming a wide rectangle. Together with Cap-
in the Heart Matrix ricorn and Sagittarius, they collectively create
The 12 astrological signs with their ray rulerships the outer ring of centers with hexagonal (six-
are shown within the Heart matrix. In the center is sided) symmetry.
the 13th point—the Solar Christ, the Sun or Son—
that distributes the Power of Love received from Gemini (G), Taurus (F), Libra (K) and Scor-
the collective Cosmos and the entire zodiac. pio (L) are each ruled by a single ray and
form an inner vertical rectangle. That leaves
Leo (I) in the middle on the left ruled by the
1st and 5th Rays and Aquarius (O) on the right
ruled singly by the 5th Ray.
If the entire image were to be symmetrical,
Aquarius would also have needed two ray rul-
erships. Since the twelve signs traditionally
link up in triangles (trinities) of the seven rays,
there can only be twenty-one rulerships allo-
cated to all twelve signs. In esoteric astrology,
there are two signs with triple rulerships (6
total), five signs with dual rulerships (10 total),
and five signs with single rulerships, for a total
of 6 + 10 + 5 = 21. However, there may be a
mystery associated with Aquarius that has
much to do with its importance in developing
greater group relationships through ceremonial
order and rituals characteristic of the 7th Ray.
It is suggested, that Aquarius may be influ-
As shown in Figure 5, each sign is ruled by enced additionally by a hidden rulership in-
one, two or three rays which are depicted in volving the 7th Ray in addition to its given eso-
their esoteric colors as concentric circles sur- teric 5th Ray rulership. This effect may be me-
rounding each sign glyph in the centers. The diated through its ruling planet Uranus (7th Ray
colors are as follows: planet). The special role of the 7th Ray associ-
Ray 1: Will and Power—Red ated with Aquarius brings the needed balance
Ray 2: Love-Wisdom—Light Blue into the symmetrical depiction of the centers
and rulerships within the heart matrix. This
Ray 3: Active Intelligence—Green
additional, but hidden, ray influence brings a
Ray 4: Harmony through Conflict—Yellow total of twenty-two rulerships into the heart
Ray 5: Concrete Science—Indigo-Blue field matrix. The number 22 has been called a
Ray 6: Devotion & Idealism—Rose-Silver master number in numerology and is often
Ray 7: Ceremonial Order—Violet

Fall 2007
mentioned as associated with the Christ im- Deeper Insights

pulse.
The Aquarian Age is said to begin in 2117 AD,
one hundred and ten years from now. That
I t was the gift of the Tibetan Djwhal Khul’s
teachings on Esoteric Astrology that offered
deeper insights into the soul impulses mediated
new age will see a greater contact and collabo- through each sign. This is accomplished
ration between the human and angelic evolu- through the specific ray rulerships associated
tions actively involving the application of 7th with each sign. In Figure 6, the first three rays
Ray processes. The peculiar importance of the (Rays 1, 2 and 3) are shown. Together, they
5th Ray ruling Aquarius, and the future person- form the foundational impulses and are called
ality ruler of humanity in the Aquarian Age, is the Rays of Aspect. These three rays follow
valuable to note. As stated by Djwhal Khul: straight paths in this diagram with the 1st Ray
“The seventh ray and the first ray are very (red) flowing down diagonally on the left
closely allied, with the third ray linking them, through Capricorn, Leo and Aries. The 3rd Ray
so that we have the relation expressed thus: 1. (green) flows down diagonally on the right
3. 7. There is a close association also between through Capricorn, Libra and Cancer. The 2nd
rays 2. 4. 6., with the fifth ray in a peculiar Ray (blue) flows horizontally through Pisces,
position, as a central point of attainment, the Gemini and Virgo. This 2nd Ray of love-
home of the ego or soul, the embodied plane of wisdom is intimately connected with the heart
mind, the point of consummation for the per- chakra and plays a linking role within this ma-
sonality, and the reflection in the three worlds trix of the heart by connecting with the other
of the threefold monad.”2 two primary rays and creating the prototype
top synthetic triangle (Triangle of Capricorn -
Ray 1, Gemini—Ray 2 and Libra—Ray 3).
Figure 6. The Rays of Aspect in the
Heart Matrix
The first three rays form a letter-A formation with Figure 7. The Mirrored Fourth-Ray
1st Ray (red) descending on the left and the 3rd Ray Triangle in the Matrix
(green) descending on the right. The 2nd Ray (light The 4th Ray triangle (yellow) connects Taurus,
blue) horizontally connects the 1st and 3rd Rays and Scorpio and Sagittarius and mirrors the synthetic
outlines the topmost primary triangle. triangle created by Rays 1, 2 and 3 on top.

As will be seen later, this 1-2-3 Ray triangle The silver-rose 6th Ray triangle (Pisces-Virgo-
also is also coincident with the top of the 7th Sagittarius) and violet 7th Ray triangle (Capri-
Ray triangle showing the importance of the 7th corn-Aries-Cancer) are both of equal size and
Ray in relation to the first three rays of aspect. emphasize the importance of the current reori-
The importance of the first three rays relates to entation of the 6th Ray toward the 7th Ray in-
the plan of the solar Logos in respect to the world affairs. They are depicted in Figure 9.
human and angelic evolutions. This was stated Sagittarius) and violet 7th Ray triangle (Capri-
by Djwhal Khul in Esoteric Psychology I: corn-Aries-Cancer) are both of equal size and
“Two rays are largely the goal of human en- emphasize the importance of the current reori-
deavor, the first ray and the second ray. One entation of the 6th Ray toward the 7th Ray in
ray is the goal of the deva or angel evolution, world affairs. They are depicted in Figure 9.
the third ray. All these three rays contact the
two poles, and the attainment of the goal at the
end of the cycle marks the achievement of the Figure 9. The Sixth- and Seventh-
solar Logos. This again is hidden in mystery.”3
Ray Triangles in the Matrix
The 6th Ray triangle (silver-rose) connects Pisces,
Virgo and Sagittarius. The mirror to this is the 7th
Figure 8. The Fifth-Ray Triangle in Ray triangle connecting Capricorn, Aries and Can-
the Matrix cer.
The 5th Ray triangle (indigo) connects Leo, Aquar-
ius and Sagittarius.
Figure 10 shows the central role of the Christ

impulse of love seen as the radiating force
emanating from the center and connecting all
the signs into a united symbol. This is de-
The other four rays (Rays 4, 5, 6 and 7) are picted as the twelve petals resembling a
collectively called the Rays of Attribute and flower—the chakra of the heart itself. Since
they are found in this diagram in triangles of this solar Logos is principally focused through
varying sizes. As seen in Figure 7, the yellow the 2nd Ray of Love-Wisdom, the solar
4th Ray (Taurus-Scorpio-Sagittarius) is found Christ—Christus Solaris—coordinates the flow
on the bottom and acts literally like a mirror of love through this solar system. The diagram
image to the small top Ray 1-2-3 triangle. The below outlines the esoteric rulerships of the
indigo 5th Ray triangle connects Leo-Aquarius- signs into a Mandala of Resurrection. This
Sagittarius as shown in Figure 8.

Fall 2007
was received through intuitive guidance on field with its twelve chakra petals. The five
Easter 2007. Platonic solids and their geometrical relation-
ship offer additional possibilities for medita-
tive focus, especially the twelve-sided dodeca-
Figure 10. The Radiations and hedron symbolic of ether.
Seven Rays in the Matrix May Light and Love and Power restore the
The 12-fold radiation from the Christ-Sun is shown Plan on Earth.
with the various lines and triangles of the seven
rays that connect the 12 signs of the zodiac.
Figure 11. Rays One, Two and
Seven of the Ashram of Synthesis
Disciples on the 7th Ray are actively cooperat-
ing with those on the 1st and 2nd Rays in the
work of the Ashram of Synthesis. The 7th Ray
will be increasingly felt as we near the Aquar-
ian Age which is expected to begin in 2117
AD.
Finally, there is the collaborative work of

many disciples working together under the im-
pulse emanating from the Ashram of Synthesis
which involves Rays 1, 2 and 7. This is shown
in more detail in Figure 11. The importance of
new 7th Ray impulses is clearly important for
humanity’s transition into the Aquarian Age.
The recognition of the Matrix of the Heart and
its association with the principles of esoteric
astrology may assist us in our personal and
collective preparation for the return of the 1
Alice A. Bailey. A Treatise on White Magic.
Christ in our hearts and minds. Lucis, 1934, p.553.
2
Alice A. Bailey. Esoteric Psychology I, Lucis,
Conclusion 1936, p.88.
3
Ibid., p.88.
T he Matrix of Heart is an energetic struc-
ture that correlates with the twelve signs
of the zodiac and their esoteric astrology ruler-
ships as given by the Tibetan teacher Djwhal
Khul. Geometrical arrangement of the astro-
logical signs in a six-pointed star offers in-
sights into the energetic nature of the heart’s

Fall 2007
Shamballa 2007
Bruce Lyon
Summary able to centre oneself there. The heart is a

twelve-petalled lotus as is the causal body.
S hamballa is the supreme centre in our
planetary life. As the primary centre it
forms the ‘centre of all centres’ while itself
Astrology is one key to the synthesizing of the
twelve but this mystery is universal and can be
found in the Arthurian mysteries, the Vedas
remaining aloof from manifestation. This arti- and the biblical story of Jesus, just to take a
cle explores some of the landmarks on the couple of examples.
journey to reach and realize in consciousness
the place in which we already essentially re- Synthesis
side.
Shamballa W hen one is able to synthesise the three

crosses one can rest in the centre as the
thirteenth point or Christ at the heart. Now the
S hamballa is a theme on which one encoun-
ters a strange reticence as silence is such a
powerful part of the mystery. Of course there
two dimensional world of the zodiac becomes
the three dimensional world of the seven rays
and two new directions open up—above and
is the silence of that which cannot be spoken. below, or the two poles (Figure 1).
Words point towards that place but the WORD
issues from it and sounds in the spaces behind Figure 1
language. But even in that which can be put The Zodiac and the Poles.
into words the reticence remains. I think per-
haps it is part of the process of revelation it-
self. Revelation requires an act of striving—of
concentrated effort to penetrate into the mys-
tery and speaking about it prematurely can de-
prive others of that necessary strengthening.
Still another reason for reticence is the very
intimacy of the subject. Shamballa may be a
planetary centre but it also resides at the very
core of the human soul in the sealed vase that
is one with the Master’s heart. Each journey is
unique and must be taken in total ‘aloneness’
and yet leads to ‘all-oneness.’ A paradox.
Truly it is said that no-one finds their way to
that centre unless they are called and yet it is
none other than our Self that is calling. When
the time is ripe nothing on earth can stop the About the Author
doors from opening. And yet the door does
Based in New Zealand, Bruce Lyon is an author
not exist in time, nor in space at least as we and teacher with a particular interest in the found-
know it. The door is through the very centre of ing of modern schools of initiation. His Agni, Way
our own soul which forms the central point in of Fire, was reviewed in the Summer 2005 issue of
our time/space world of consciousness. the Esoteric Quarterly, and his latest book Working
with the Will, is reviewed in the current issue. For
The sun-door1 lies in the centre of the soul and
further information see: www.shamballaschool.org.
so in order to go through it one must first be

The cardinal cross on the horizontal plane to- (when only the three primary aspects are con-
gether with the two poles and the centre make sidered ).
up the four and three of the seven-point, eight-
faceted jewel (Figure 2). Figure 3. The Synthesis
of the Three Crosses.
Figure 2
The Octahedral Jewel.
The ‘word’ which opens this door is repre-

sented by the AUM ( said to hold the triple
essence of the Vedas ) or the symbol which is
constructed out of the first middle and last let-
ters of the Greek alphabet and also represents
the balancing of the two vertical dimensions of
spirit and matter (Figures 4).
Next comes the reconciliation of the opposites
into the centre. The horizontal opposites have Figure 4
already been balanced in the central wheel so The Sacred Word.
now the work is to balance the above and be-
low dimensions. These represent the two vi-
sions of Shamballa as being found at a central
mountain (Meru, the north pole, and so forth)
and being found in a cave or underground
(Agartha) 2. In the chakra system they also
correspond to the crown and the base. The
personality seeks the crown , the soul seeks the
base while the monad seeks to open the central
door in the heart. These three centres, crown , In any system of triplicities the movement
heart and base are where the will operates and along the vertical axis expands into greater and
their triangulation marks the movement back greater spheres in such a way that the crown of
from the seven to the three (Figure 3). one system becomes the heart of the next and
the base for a third (which is why Jupiter in the
The central doorway lies at the centre of the three solar systems is associated with each of
six directions of space and the six dimensions these centres and why 1, 2 and 7 are synthetic).
of time. As the seventh ray or point it is syn- See Figure 5.
thetic. It should be remembered however that
the seventh is also the first and the central. It In the macrocosm the triplicity is represented
is the alpha and omega—the first and the last. by planet, sun, galaxy as shown in Figure 6.
As the middle it is related both to the four The earth is contained within the galactic
(fourth centre, fourth round, etc.) and the two sphere and yet to become sensitive to the ga-

Fall 2007
Figure 5. The Three Solar Systems.
Figure 6
The Cosmic Antahkarana. lactic vibration the cosmic antahkarana must
be operating.3 In the physical etheric reality
earth is surrounded by an atmosphere and its
own electromagnetic field. This exists within
the heliosphere and the heliosphere exists
within the galactic field surrounded by its halo
of ‘dark matter.’
Consciousness
C ollective human consciousness can be

trained to become sensitive to and there-
fore a conduit for… ‘cosmic fire’. The flow of
these higher energies through the planet have
their corresponding entry points which relate
to the various ‘poles’ (Figure 7).

The entry point for the spiritual pole is Sham- direct alignment between the three levels of
balla said to be located on the second etheric black hole, sun, planet (Figure 8).
above the Gobi desert in Mongolia. While the
In the annual cycle the December solstice is
location moves according to large evolutionary
the point where this alignment is precise and in
cycles its current location is about 45 degrees
2007 we will have Pluto Mercury and Jupiter
in latitude precisely between the physical pole
also involved in the alignment.4
and the equator represented by orientation to
the seven Rishis of the Great Bear and the In group formation, those who have trained
seven sisters of the Pleiades respectively. themselves to be sensitive to the vibration of
the cosmic centre can assist in the process of
Figure 7 its conscious invocation as well as its distribu-
Three Polar Axes. tion throughout the planetary life.
The triangulation of the Shamballa force with
Magnetic pole the energies of Hierarchy and Humanity results
Physical pole
in the release of the saving force via the bud-
Spiritual pole dhic plane and the fourth hierarchy as this is
the centre or heart of the cosmic physical
plane.
The heart of any system not only provides a
direct connection to the heart of every other
system via the sutratma but is also itself a
doorway to that which lies behind manifesta-
tion altogether.
The ‘point’ in the centre of time and space; the
heart, coeur or core; the fourth (out of seven)
or the second (out of three); the first and the
One of the main purposes of Shamballa as a last; reveals the fourth quality of deity that lies
planetary crown centre is to be a reservoir of behind and permeates the three manifest quali-
extraplanetary and extra solar energies that can ties or dimensions of will, love and active in-
be used for rectification by those responsible telligence.
for the processes of planetary evolution. We are that.
Twice in every 26,000-year precessional cycle,
the plane of the solar system and the galactic
equator intersect in such a way that creates a
1
See http://www.shamballaschool.org/Aquarian/Aquarius2006/SunDoor.htm.
2
See http://www.shamballaschool.org/Shamballa/HitlerShamballa.htm.
3
For more on this see: http://www.shamballaschool.org/StudyResources/
The%20Black%20Hole%20God%20Final.htm
4
For more on this see http://www.shamballaschool.org/StudyResources/galactic%20centre.rtf.

Fall 2007
Figure 8
*
The Solar System in the Galaxy.
*
http://www.telusplanet.net/public/fenertyb/solsys22.html.

Fall 2007
Practical Mysticism: the Way of the Future

William Meader
Summary has, historically, emphasized the importance of

relating to God’s love. It is based upon the
T his article examines the next step in the

evolution of mysticism. Its fundamental
premise states that because human conscious-
conviction that God is love, and that to find a
deep love within oneself, is to find divinity. A
practical mystic would not refute the truth of
ness is evolving, our mystical relationship to this notion. Yet in addition to this view, the
life must also change. Entitled Practical Mys- practical mystic understands that God is not
ticism, this new form of spiritual yearning fo- only a representative of love, but also of mind
cuses on the importance of finding practical and intelligence.
application to one’s mystical insights. It en-
courages an individual to utilize both the heart This is the essential difference between tradi-
and mind in order to find practical solutions to tional mysticism and the perspective advocated
the issues facing the human condition. Unlike within Practical Mysticism. To the practical
the cloistering tendencies of the past, practical mystic, God is love and mind, and equally so.
mysticism places its emphasis on serving hu- Both represent sacred attributes of divinity
manity within crucible of culture and civiliza- seeking expression through humanity. As our
tion. Its emergence is evolutionary, and is re- mystical understanding of life matures, we are
lated to the dawning Age of Aquarius. beginning to understand that the use of the
mind (higher mind) is a gate to God. It is a
Introduction portal into the will and intelligence of divinity,
just as the heart is the way to divine love.
F or centuries, mysticism has been a major
force in our quest to experience God and
the spiritual dimension of life. Our yearning to
As an individual’s abstract mind is developed
(in conjunction with love), s/he begins to real-
find relationship with the Divine is ancient, ize that God speaks to humanity through lofty
and has been an instinctual impulse within us and profound ideas. From this, a new under-
since the dawning hour of humankind. Indeed, standing of life emerges. It is a recognition
this urge is woven into the very fabric of hu- that humanity is truly evolving. However, it is
man consciousness. It is a heartfelt desire to not evolution as we typically consider it.
establish a deep and abiding union with God’s Unlike the Darwinian notion that survival of
love, and from this, experience a “peace that the fittest propels evolutionary change, the
passeth understanding.” Yet our relationship practical mystic realizes that humanity evolves
with God is an evolving thing, as is everything through its relationship to progressive ideas
else in life. Though mysticism has been the and their practical application.
emphasis of the past, it is gradually evolving
into a new and more enlightened approach to
God and our understanding of spiritual living. About the Author
This new approach has been called many William Meader, a resident of Oregon, is an author,
things, but its most succinct and useful title is teacher and counselor. Much of his work is fo-
Practical Mysticism. cused on the subjects of spiritual creativity, the evo-
Practical Mysticism is not a spiritual approach lution of consciousness and the astrology of the
soul. He teaches various meditation practices.
that denies the validity of mysticism (as we
Presently he is teaching in the United States, Can-
traditionally understand this term). Instead, it ada, Europe, Australia, and New Zealand. His
is the next stage in its evolution. Mysticism website is: www.meader.org.

Practical Mysticism states that service to hu- mystic, divinity is found within the crucible of
manity needs to be centered in compassion, culture and civilization. And, it is this convic-
while at the same time expressed with wisdom tion that motivates the practical mystic in
and intelligence. It demands that we learn to his/her commitment to serve humanity.
establish a deep connection to the soul’s love
while simultaneously applying the wisdom of Practical Mysticism and
the mind in practical ways. Too often mystics the Dawning Age
are lovingly compelled, but lack the ability to
demonstrate practical skills for living. This
must change. Through widespread education T he cloistering tendency still found in relig-
ion is actually a residual effect of life lived
during the Piscean Era. During that great as-
in recent years, humanity’s ability to think and
reason has increased tremendously. We there- trological epoch it was believed that rapport
fore live in a time when with God is deepened
love alone will not do. by removing oneself
Instead, love must be ac- from the doings of
Gradually we are realizing the world. From this,
companied by intelligent
thought and practical skill that God is not just love, but monastic theology
in action. This is the is also mind. Practical mys- came into being, and
mantle of the practical convents and monas-
tics understand that the heart teries provided the
mystic.
and the mind are equally di- needed isolation.
Historical vine, and both must be util- Indeed, for the last
two thousand years
Perspective ized in service to humanity’s this has been the or-
betterment. Such people ad-
W hen we view the
historical under-
pinnings of religion, we
vocate the importance of
dained means for
finding God. How-
ever, humanity is
see that mysticism is the bringing spiritual wisdom now in transition,
ground that gives birth to into practical expression. astrologically consid-
theology. In its early
phases, a religion is
They seek to build a new civi- ered. At this remark-
able time in history
largely mystical and only lization where humanity’s we find ourselves
later hardens itself with oneness is recognized and moving between two
unnecessary creed and great ages—Pisces
dogma. Yet, even with outer societal structures evi- and the emerging
the destructive introduc- dence this recognition. sign of Aquarius. A
tion of dogma, the mysti- new order is therefore
cal tendencies of a relig- on the horizon, and
ion are still held by some of its exponents. In with it comes the next step in the evolution of
many ways the orientation found in certain humanity’s mystical relationship to life. In-
branches of Christianity give evidence to this. deed, the notion that God is primarily found in
The belief in cloistered living is one such indi- seclusion is gradually coming to the end.
cation.
The dawning Age of Aquarius represents the
Christian mysticism has been governed by the next step in the development of our under-
assumption that to find God (in the deepest standing of God and humanity’s relationship to
sense) requires separation from society, and to the divine. This zodiacal sign symbolizes the
live a life of contemplative solitude. Though importance of intelligent and practical ap-
not denying that there is a measure of truth to proaches to life. Aquarius is known as the sign
this, Practical Mysticism doesn’t emphasize of service, and is profoundly related to the de-
this notion. Instead, finding the divine within velopment of the higher mind. In addition, it
society is the primary theme. To the practical encourages us to realize that there is no place

Fall 2007
where God it not. As such, God is equally pre- the practical mystic does not see it this way.
sent in the hectic circumstances of urban life as Instead, there is an understanding that every-
in the isolation offered in remote places. A thing in the world is an expression of both
religious monastery, places of science and the darkness and light, of good and evil.
arts, or even the ghetto are all gates that lead to
Every human being, life event and social insti-
the divine. This sign hearkens to the cultiva-
tution hold measures of truth and distortion.
tion of lofty thought and the need to find prac-
Indeed, this is one way (of many) to under-
tical methods that support the evolution of cul-
stand evil. Simply stated, evil is the distortion
ture and the upliftment of civilization. Our
of truth. We can easily see this when we con-
future largely depends upon this. The sign of
sider the fact that a vice is often a virtue that
Aquarius is the force that urges us toward
has been distorted or misapplied. All things
Practical Mysticism. Even so, it is we who
are imperfect, and therefore have measures of
must rise to the occasion.
distortion and impurity (evil) in their expres-
One of the perceptual differences between the sion. This is true for the criminal and the saint
mystic and the practical mystic has to do with alike. The simplistic notion that darkness is
belief about the nature of creation and its rela- due to origin sin, as Western theology sug-
tionship to the Creator. Historically, Western gests, is being superseded by a more enlight-
theologies have held the view that there is a ened understanding of evil. Evil is a dynamic
gulf between God and creation. This is the characteristic found in the physics of creation
root assumption in the mind of the Western itself, and is naturally a part of the evolution of
mystic, and has led to a sense of isolation from all things. To the practical mystic, the ques-
God. Indeed, this is why some scholars have tion is not what is good and what is evil.
referred to Western theologies as religions of Rather, it is to see all things as manifestations
exile. Yet, practical mysticism sees this in a of both, and to facilitate the transformation of
different manner. It is not God and creation, the lesser (evil) on behalf of the greater (good-
but God as creation that the practical mystic ness).
holds true. This is the deeper reason why the
Mysticism has been governed by the belief that
practical mystic sees God within every facet of
love is the only road that leads to God. Yet,
civilization. Every societal institution is un-
we are entering a new and dynamic phase in
derstood as an aspect of divinity struggling to
the evolution of mystical yearning—the era of
evolve toward a perfected expression. Spiri-
Practical Mysticism. Gradually we are realiz-
tual service, therefore, has relevance in all
ing that God is not just love, but is also mind.
places.
Practical mystics understand that the heart and
the mind are equally divine, and both must be
The Measure of utilized in service to humanity’s betterment.
Good and Evil Such people advocate the importance of bring-
ing spiritual wisdom into practical expression.
A key distinction between the mystic of old
versus the practical mystic has to do with
the question of good and evil, right and wrong.
They seek to build a new civilization where
humanity’s oneness is recognized and outer
Over the centuries, Western theologies have societal structures evidence this recognition.
strongly delineated these two things. The view This is done by inwardly aligning with the soul
has been that there is good and evil and a while simultaneously keeping one’s feet
choice must be made. The notion of hell and planted on the ground. Such is the formula for
the devil emerge as tools used to define evil bringing heaven to earth, and is the mandate of
and to prompt people (usually through fear) to the practical mystic.
make a choice in favor of goodness. However,

Quest for
the Soul
The Age-Old Search
for Our Inner
Spiritual Nature
by John Nash
“A masterpiece that weaves together the history of the soul

through past ages up to the present time… This living
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our purpose in life. Its kaleidoscopic view makes it essential
reading for all students of human evolution. The book is a
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302 pages. Price $18.75

1stBooks Library, 2004.
ISBN: 141403251X
For ordering information see:
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The Soul
and Its
Destiny
by John Nash
The soul’s sacred journey,

from the teachings of Alice
Bailey, the major
Theosophists, and others.
“For those who aspire to grow in knowledge

on the spiritual path, this is a great gift for the soul’s
journey onward. New insights are greater
understanding of the unity of all, and a desire to
serve others. .. A labor of love.”
320 pages. Price $20.75

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ISBN: 1418402753
For ordering information see:
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Fall 2007
The Cross of Life, or the Transformation

of the Vertical and the Horizontal
Cornelia Schaum
Summary dividual will no longer distinguish him- or

herself from Christ’s point of evolution and
T his article describes in meditative terms

the relation of the human being on the
physical plane to the plane of the Divine Self.
will therefore become one with the Christ.
This is why the Bible excerpts quoted below
are seen as characteristic of the path of a Son
Each sentence or pair of sentences can be of God who returns to his own origin, back
used as a unit of meditation for a shorter or “to the Father’s house.”
longer period of time. Deep meditation leads
to an understanding of the wider context and, Whenever the human being on his Horizontal
beyond that, to a new space of awareness; to plane comes into contact with the spirit on
a space through which one can become aware any of its planes of manifestation, the Cross
of what has previously been concealed. of Life appears.
Awareness of these thought processes can be Fundamental Method

seen as a first proof of an existence that dif-
fers from the material states of transience as
we have known them. This existence is not
A deeper understanding of the intent of
this article is awakened by the living
interaction of two geometric lines, each of
subject to physical laws because the sepa-
which represents a particular abstract
rateness has been overcome through a proc-
thought. This interaction fosters insights
ess of “seamless merging” and through “be-
which go beyond the purely rational under-
ing part of the whole.” This awareness re-
standing of strings of words. Through the
quires higher cognitive capacities, a capacity
living relationship that is described here, the
for abstraction, and a willingness to engage
subjective, subtle, mental experience which
in intense focus.
lives like a seed within the human being can
Introduction come to conscious inner maturation. Rhyth-
mic processes contribute to a mental under-
T he Cross of Life signifies God’s relation-

ship to the human being and, in return,
man’s relation to his Divine origin. It does
standing, but they also create something that
goes beyond that. They show that through
abstract mental activity something begins to
not matter which name—Christian or other- exist on the mental plane that is similar to a
wise—one gives to this “origin.” Even living being; at the same time, real life proc-
though this article has a Christian focus, the esses between the thoughts can be observed.
origin of man is always the same. Christ’s It is best described as a “flowing,” a living
words are cited here, and they are given a flux that exists between two independent
special emphasis because they illustrate the thought complexes and demonstrates that the
path that a Son of God might take on the way
to his Father. They are cited because Christ
was the first to embark on this path. His
About the Author
words provided a lasting image of this path
for us, making it possible for us to follow Dr. Cornelia Schaum lives in Germany. She is a
him. A person from any other cultural or student of timelessness, sharing spiritual thoughts
religious background could follow this path, and words to open the gate to direct, conscious
as long as due preparation is made. The in- contact with the human spirit. She invites readers
to visit her website: www.shamballa-news.org.

two thought complexes are interacting with The one is one form of consciousness; the
each other. Through these explanations, the other is a consciousness that is different from
reader can become aware of the living reality the former. The transition from the one to the
that lies behind the words of which he or she other means nothing more than that the two
might previously have had no real knowledge. lines, the Vertical and the Horizontal, meet and
Thoughts are living beings that come together are able to merge and become one in a tempo-
in the thinker through the substance of his or ral-spatial point. One plane can then add to the
her own self. present status quo something of the content of
the other plane. Both meet at the transition
This reality can only be found on a level that is
point and, for the human being, this means
above the mental level. What is shown here
transformation and expanded consciousness,
are the seeds of the Buddhic plane that emerge
or, in other words, evolution and progress.
into consciousness and through which con-
scious perception becomes possible, either on Progress in the development of the individual
the Buddhic plane alone or in connection with becomes progress for the whole of mankind.
the lower planes. The Buddhic plane is con- To promote this is the task of initiates in our
nected with the astral plane, and this could second solar system. It is their task to bring to
make the perception seem astral. Behind the realisation in each human being the Divine-
“astral seeing” lie the mental and the Buddhic human cross and, from the centre of the cross,
planes, both work together on the person’s to let the fruit of all our earthly development—
imagination. genuine love for each other in every respect—
flow into the entire Horizontal; to flow, that is,
Thoughts are the sublimations of physical
into the entire human evolution in order to
things. They are of a higher vibration than the
raise humanity on the Vertical from the point
physical, fast-moving and more easily im-
which it has reached.
pressed. They can also be less transient but
harder to pin down. They can be found here The Cross as an Opportunity for
and there, not bound to a particular outer hu- Consciousness Expansion
man shape but able to change their quality and Time needs timelessness and timelessness
quantity arbitrarily. Understanding the process needs time in order to be able to express itself
constitutes a first step towards becoming con- objectively in our three worlds of experience,
sciously aware of life on the mental plane, until time and timelessness become one and
which has its closest source on the Buddhic form a unity in consciousness. This means
plane but stems from an even higher one. The that, when the Horizontal of human experience
following description of the Cross of Life becomes capable of becoming absorbed into
should help the reader understand this living the Vertical of the subjective spirit, the Verti-
interaction. cal can flow into the Horizontal at that point.
The Cross and the The “eternal now” thus increasingly becomes
reality.
Initiates’ Task
The union of the spirit on its own plane and of
T he cross, as we know, consists of a Verti-
cal and a Horizontal line. The Horizontal
line of the cross is subject to temporal-spatial
human physical experience yield two different
dimensions of conscious perception. When
both lines meet and time and timelessness or
limitations and is objectively manifest. The separation and unseparatedness form a con-
other one does not have these limitations and is scious unit, we rise above the plane of which
found in purely subjective existence. The one we are conscious. This is God and man, man’s
is therefore transient, the other not. In what subjective reality and his objective representa-
follows, the transition point is described, the tion on earth and man’s ability to “grow into
centre, where the four arms of the cross merge. the heavens”, as well as the spirit’s ability to
Where the one becomes the other in the pres- “stream”, under certain conditions, into the
ence of the other, a transformation takes place. human being.

Fall 2007
The consciousness we know well consists of other words, the transformation of coarse into
three dimensions or three worlds, in which we finer substance. This raising continues until
live on earth: the physical-bodily, the physical- the Horizontal becomes the Vertical. The law
emotional and the physical-mental. The grad- of conservation of energy applies here. The
ual merging of the Vertical and Horizontal area of this energy transformation denotes the
planes of consciousness leads to an expansion complete conversion of the lower personality
of consciousness, that relates to how the one first into one that is ensouled, then into one
can become the other, how the one line can that is penetrated by the spirit and finally into
flow into the other; and—as we have seen— the pure body-free spirit on its own plane. The
this can be understood in both an upward and a personal desires of the lower self that were
downward direction. dominating until then
are increasingly
Theoretical knowledge
usually comes before The Cross of Life is the point pushed back and trans-
formed in favour of the
practical knowledge. where the individual encoun- higher subjective real-
The practical imple- ters the all-oneness of God’s ity; the further the sub-
mentation of the theo-
retical insights de- spirit. The further the human stance of the Horizon-
scribed here can take being moves on the Horizontal tal shrinks, or, in other
words, the higher up
many lives of work and
service on and within
towards the centre of the the Horizontal is raised
cross, the closer he is tied to on the Vertical.
mankind. Knowledge
of what we try to con- the cross itself, and the further Where the Horizontal
vey here can be and the Vertical meet,
achieved through im-
he moves on in his spiritual this is the centre point
mediate conscious ex- development. The three in the cross, the point
perience on a spiritual crosses are the mutable, the of the greatest oppor-
level. As long as this tunity. It is the point
work has not been con- fixed and the cardinal cross. where—symbolically
sciously transformed, They are different presenta- speaking—the “stars
to a certain extent, from tions of the human being on coincide with the
theory into practice, earth.”
subjective perception of his way from the periphery of
In this place the time-
the Vertical plane re- the Horizontal to the centre of less fabric of the “star
mains beyond con-
sciousness and cannot
the cross, on his way to reach light” can be found
the Vertical. again in the temporal
be perceived by the
robe of the earth. It is
brain. This means that
the mysterious place
the spiritual world of
where water, earth and
the Vertical plane remains inaccessible for the
air meet. It is the place of initiation.
human being. In this case all these words will
remain incomprehensible to the reader. Individual Boundaries within Vertical
The Transformation of the Wholeness
Horizontal and the Vertical The cross or, in other words, the Vertical in
connection with the Horizontal carries a cer-
Man’s work on his conscious Divine seed
tain symbolic task. The Vertical line runs from
within the Vertical makes the Horizontal seem
the top, from the uppermost point of all exis-
to shrink and the Vertical to grow longer. This
tence to the point on the lowest plane. These
means that the shorter the apparent objective
two points are just conceptualized, imaginary
extension of the Horizontal, the longer be-
boundaries in our consciousness, because there
comes that of the Vertical, signifying a raising
are no boundaries on the Vertical unless the
of the Horizontal on the Vertical, which is, in

human being projects them onto the Vertical the aspirant’s spirit is still wavering. The
plane from the restrictions of his own Horizon- power of the physical material plane continues
tal consciousness. The merging of the two to alternate with phases of spiritual aspiration.
arms of Horizontal and Vertical expansion in The human being has established contact with
the cross’s centre point becomes the point of the subjective realm of his existence, but these
entry and exit. It is here that impulses from the are not yet strong enough to interest or occupy
Horizontal enter the Vertical dimension and him permanently.
vice versa.
The fixed cross reflects the sphere of influence
Each human being, each existence and each of the Vertical in a human being who has en-
natural realm has its very own Horizontal at tered into permanent contact with the Vertical.
some point on the Vertical. This line repre- The former aspirant has moved forward in the
sents an individual’s point in evolution on the course of time on the Horizontal towards the
Vertical and it lies within a spectrum that is centre of the cross and is finally subjected to
typical for mankind. This point or moment is the continuous attraction of the Vertical
expressed in a language that is typical for this stream. At this point the master enters the life
point in evolution, so that the Vertical as a of the human being who has now become an
whole can appear, for each individual at a accepted disciple.
given point in time and on his particular plane,
The cardinal cross is already on the other axis,
in the language of mankind. This process
the disciple’s consciousness is already on the
guarantees the evolution of mankind through
Vertical, slightly higher up from his own
the raising of the Horizontal on the Vertical in
original Horizontal and through this the disci-
the course of time. Through the work on the
ple becomes a master.
cross the human being grows beyond the plane
to which he was bound until then. If this last point still shows a sufficiently
strong connection with the Horizontal line, an
The Three Crosses as initiate emerges on the physical plane as a
Markers of Evolution master and, through him, the impulses of the
Vertical flow into the Horizontal. This last
T he Cross of Life is the point where the
individual encounters the all-oneness of
God’s spirit. The further the human being
state represents the double life of the high ini-
tiate who through careful practice can perceive
and express himself on both lines at the same
moves on the Horizontal towards the centre of
time.
the cross, the closer he is tied to the cross it-
self, and the further he moves on in his spiri- The Significance of the Cross
tual development. The three crosses are the on the Human Plane
mutable, the fixed and the cardinal cross. Whatever happens among human beings ex-
They are different presentations of the human presses their Horizontal connection at a par-
being on his way from the periphery of the ticular summarised point of arrival with some
Horizontal to the centre of the cross, on his point on the Vertical. This is the evolution
way to reach the Vertical, to the marginal point point of mankind, which it is able to take up as
that is only just connected to the centre of the a uniform Horizontal on the Vertical at a given
cross. In the end, this last point of connection point in time, because humanity consists of the
with the Horizontal is also recognized as a sum of its individuals. As was mentioned
boundary and cast off as soon as the time has above, the Vertical extension that the individ-
come to move forward on the Vertical alone. ual has achieved is also represented on the
The state described here escapes the normal Horizontal by an expression of personality that
consciousness and time experience of an ob- corresponds to this Vertical point, by the ob-
jectively manifest human being and emerges in jective incarnation of a human being. The in-
the eternity of all existence. dividually achieved milestone of human devel-
The mutable cross occasionally becomes aware opment on the Vertical is always expressed via
of the influence of the Vertical, which is why

Fall 2007
a particular Horizontal relationship between The more noticeable man’s attraction towards
the individual and the whole of humanity. the spirit becomes, the further the Horizontal
moves upwards on the Vertical, and the “son”
In other words, the more selfless and devel-
can make himself increasingly felt out of the
oped the human being is, the higher up in the
Vertical plane on the Horizontal. The closer
spectrum of Vertical evolution of mankind lies
the aspirant becomes to being a disciple and
his individual Horizontal line. The further
the disciple to being a master, the stronger the
down this individual Horizontal lies, the more
influence of the son can grow on earth until the
egoistically the human being will want to ex-
day when each individual has become a “son.”
press himself among his fellow human beings.
The degree of Vertical extension in relation to The point of relationships that have been
its physical manifestation indicates the point, achieved between human beings therefore
which the “Vertical son” was already able to represents the boundary of the Vertical on
objectively transform during his Horizontal earth. It shows the degree that the “son” was
development on earth. already able to achieve on earth.
The Work of “the Son” If the love “of the son” is sufficiently ex-
on the Cross pressed in the Horizontal, the Vertical can
That which wants to flow from the Vertical make itself felt in the human being’s brain
into the Horizontal is determined by the evolu- consciousness. It becomes possible to trans-
tion point of mankind. The human being on form the world into the substance of the Verti-
the Horizontal has therefore always a point of cal, and this happens through the transforma-
equivalence on the Vertical line. If the human tion of the Horizontal matter that is part of man
being can come into contact with the spirit, he into its finer equivalent. This means a finer
enters for the first time the sphere of influence depiction of the human being in his expression
of the three crosses. The closer he gets to the towards his fellow-men and to his surrounding,
centre of the cross, the stronger becomes the no matter whether this surrounding is of a ma-
influence of the hierarchy on him, that is, the terial or spiritual nature.
influence of the Vertical. Through this work Progress Means Increased
he transforms himself from aspirant to disciple Vibration
and, ultimately, he will work as master from
This higher expression of the human being
the Vertical on the Horizontal.
happens through stimulated vibration. This
The further the disciple moves on the Horizon- stimulated vibration leads, via the work on the
tal towards the centre point, the more he be- Horizontal, to the raising of the Horizontal on
comes master and “son.” In a life of special the Vertical and gradually to complete integra-
importance, the work on the cross becomes tion. This is what will make the world a better
ever more magnetic for the aspirant; this hap- one. This progress becomes noticeable
pens even more intensely for the disciple the through the son who, in his objective manifes-
closer he comes to the Vertical. Such intensity tation, becomes increasingly visible in “all that
causes the son to begin his work on the physi- is,” the further the Horizontal moves upwards
cal plane. The developmental state of the son on the Vertical.
who works on the physical plane depends on
This is really the transformation of coarse mat-
how much of the Vertical the Horizontal is
ter into its higher equivalent. It is a transfor-
able to absorb. In other words, the “son” who
mation of a low vibration into a higher one.
now, at this particular moment of the Vertical
The becoming visible “of the son” within the
scale, appears on earth in the Horizontal, is
whole of humanity is the progress of mankind
only free as long as the Horizontal is prepared
in its evolution from the transient to the eter-
to absorb the flow from the Vertical. The free
nal. It is a path from the coarse vibration of
spirit depends on the developmental state of
physical matter to the higher and finer vibra-
humanity.
tion of spiritual substance. This path is that of

the disciple from the darkness to the light. It is him. At this point the Horizontal contracts in
the way from the darkness of unconsciousness its previous configuration and the Vertical
to the radiant day light of a newly rising sun. streams into the Horizontal consciousness. In
this way, the Horizontal is gradually over-
The Responsibility of come. Thus the spirit enters the earth sphere
the Individual by means of a legitimate reproducibility. And
Each individual takes part in the Horizontal thus the spiritual hierarchy appears through its
overall development of mankind. Each indi- masters of wisdom on earth and an Avatar de-
vidual prepares himself to bring a little bit scends into the world.
more timeless “Vertical starlight” to the earth
in order to improve the general condition of The further the Vertical can enter in the Hori-
mankind. The further the individual moves zontal the more the Vertical can expand along
towards the centre of the cross in this devel- its own axis—which means progress for the
opment, the more he becomes an integral part pure spirit—and the more the substance of the
of the cosmic plan. Thus the human being Vertical can consolidate within the Horizontal.
finds himself suddenly “in the midst of the Earth substance is being transformed. This is
spiritual hierarchy” on the Vertical whilst act- nothing else but an even stronger visibility of
ing on the Horizontal. Thus he himself be- God’s realm on earth. The human being be-
comes the path. A path that he himself can comes the son through a particular lawfulness,
follow. A path that, depending on the progress and the son becomes one with the father.
made, illuminates his way. This realisation Conditions for Fulfilling
happens progressively and very slowly, de- the Law
pending on the willingness of the aspirant to
Christ’s words, spoken 2000 years ago, are,
reach his aim—the crossing point of the Verti-
however, important in this context: "I am the
cal. It depends on his willingness to increase
way, the truth, and the life. No one comes to
his selfless striving “for the better” and to
the Father, except through me.”1
bring, through his service on earth, spiritual
development to all human beings. This pro- The qualities of the son cannot be changed. It
gress will make human beings free in every is up to man to work on becoming more and
respect. more like the “sons of God” in his earthly de-
velopment and, ultimately, to become one with
Cosmic Laws and the them and work on earth in a new way. This is
Disciple on the Cross true reincarnation.
W hen the disciple’s work on the physical

plane has reached a certain developmen-
tal point on the subjective Vertical plane with
He who separates himself from the divine self
through selfishness will take a much longer
way and will, ultimately, still find himself at
the “son,” he realizes that he works under the the end of all times. But the time of suffering
influence of the three main cosmic laws. But will be greatly extended for all involved.
the son is always working with the “father” The Vertical can only be “extended upwards”
who works with his “son” on the physical insofar as it can become absorbed by the Hori-
plane at the point of spiritual realisation that zontal, that is, insofar as the Horizontal can
the individual has reached. and is willing to bring to expression the Verti-
The three cosmic laws are introduced gradu- cal in every moment of its existence. In order
ally, depending on which point in evolution the to make this possible the initiates must strive
disciple or initiate has reached, depending on to make the Horizontal ever more susceptible
how prepared he is to enter the Vertical line. to the influence of the Vertical. This is, in the
Only once the aspirant has become able, after end, nothing else but the raising of the point of
developing a certain Horizontal susceptibility, evolution of all of humanity through the ser-
to respond to the attraction of the Vertical vice of the aspirants, disciples and initiates on
“son” can these lines become meaningful for earth, so that the Vertical finds itself entirely
within the Horizontal. Then the spirit of God

Fall 2007
is in unlimited conscious unity with his ex- alise the earth, because all high and noble de-
pressed personality—the human being. Then sires, thoughts and deeds lift man above his
the “new born Son of God” can say again as he own plane and thus above himself.
did 2000 years ago: “My Father and I are
The Vertical and the Horizontal merge in one
one.”2
point. Together they form the shape of the
Conclusion cross and those who accomplish this work of
the cross live according to the words of Christ:
T he Horizontal plane of man is perfectly

suited to bring to physical objective ex-
pression the existence of the pure Vertical
“He said to all: ‘If anyone desires to come after
me, let him deny himself, take up his cross,
and follow me.’”4 Those who take on this
spirit which comprises the seventh cosmic work of the “father” will more and more be-
plane and reaches beyond it, because both come the “son,” an active son of God on earth.
form a true symbiosis. The two can only ex-
press themselves objectively together, not in-
dependently from each other. Both together 1
John 14:6.
2
generate our physically objective reality. John 10:30.
3
Matthew 22:39.
At this stage we could, of course, ask why the 4
Luke 9:23.
formless subjective spirit should enter an ob-
jective manifestation. The answers are as var-
ied as there are different consciousness points
along the eternal thread of life itself. But we
can say with certainty that the more conscious
the diversity of life becomes on the objective
level of physical experience of its common
subjective origin, the less painful life on earth
will be and the world will be a better place
while the spirit is elevated in its relation to
physical objectivity.
Then the words spoken by Christ 2000 years
ago will become reality: “You shall love your
neighbour as yourself.”3 Because every human
being will recognize himself from then on in
his neighbour, as part of the one great life, and
no man will ever do harm to his neighbour
again.
The shift in polarisation of the aspirant’s and
disciple’s Horizontal consciousness on a
higher plane of the Vertical causes an increase
of “good will” on the Horizontal line itself due
to its effect on the whole of mankind.
For this reason, the next endeavour for all of
humanity all over the world is the development
of “good will”. Through the good will of each
individual human being the pure spirit is en-
abled to appear in man on earth because the
relationships between human beings signify
the Vertical point of development which man-
kind has already reached. The “good will of
mankind” creates the “opportunity” to spiritu-

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Fall 2007
The Power and Timelessness of Ritual

John Nash
Summary tions, norms, etiquettes, and expectations. By

observing the correct rituals we behave appro-
T his article examines the broad subject of

ritual—a behavior that extends to many
facets of the human experience. The article’s
priately on different occasions, fitting in and
feeling comfortable and secure in our roles.
From an early age we learn that the rituals ap-
focus is on ceremonial magic and religious propriate to professional wrestling are different
ritual, which have common roots. Perhaps for from what might be acceptable at a dinner
reasons of prejudice, they have taken separate party or a graduation ceremony. Mastering
paths over the last millennium. However ritual is demanded of people who aspire to
magical ritual and religious ritual share many leadership positions in enterprises ranging
characteristics, and more than one authority from the military to fraternal organizations, to
has recommended that the efficacy of religious the church.
liturgy could be enhanced by a cross-
fertilization of understanding and methodol- Public ritual is closely related to ceremony,
ogy. Religious ritual has gone through a long pageantry and liturgy. Ceremony denotes
period of decline due to the intellectualization secular or religious activities invested with
of western culture. But it is likely to recover symbolic importance and possibly serving to
and become more popular now that seventh ray reaffirm communal identity. Pageantry de-
is coming into manifestation. notes an elaborate or impressive ceremony;
significantly, “pageant” is derived from “the
Background Middle English pagyn, or pagent, which re-
ferred to a scene in a mystery play—or even
R itual is not unknown in the lower king-
doms, but it is so pervasive in the human
kingdom that our species could well be called
the stage on which it was performed.1 Liturgy
(Greek: leitourgia, “public work”) refers to
acts of public worship performed in accor-
homo ritualis. Ritual is found in almost every dance with established tradition. In each case
area of human activity, from religious obser- there is some overlap with drama, and at least
vances, to sports events and political rallies, to one commentator commented that “liturgy is
the observance of birthdays and the ways we theater.”
greet one another on the street. A ritual is a
prescribed set of actions or rhythmic pattern of This article focuses on religious ritual and on
behavior with symbolic associations and sa- “high,” or “ceremonial,” magic; and there is
cred, social or psychological value. Rituals are evidence that they had common origins. A
performed for a variety of reasons that include major objective of the article is to identify and
compulsion (“step on a crack, break your
mother’s back”), habit, and reverence for tradi-
tion, up to and including belief in their causal
About the Author
efficacy.
John F. Nash, Ph.D., is a long-time esoteric student,
The notion of order is central to ritual. The author and teacher. Two of his books, Quest for the
word “ritual” comes, via the Latin ritualis, Soul and The Soul and Its Destiny, were reviewed
from the Sanskrit rita, a divine principle that in the Winter 2005 issue of the Esoteric Quarterly.
preserved cosmic order. Rituals can be private His latest book Christianity: the One, the Many
or public. The latter are important in preserv- should be available by year’s-end. See the adver-
ing social order by affirming a society’s tradi- tisements on page 26 of this issue and also the web-
site: www.uriel.com.

discuss areas of overlap. For example, com- Such rites were significant not only for the in-
mon elements of religious and magical ritual dividuals and their families, but for the stabil-
are purposely chosen actions and words, a ity of the social order. Many rituals included
sanctuary or sacred space, furnishings and im- the sacrifice of crops, animals or even human
plements, and careful preparation on the part beings, demonstrating a willingness of invest
of celebrants and other participants. A second resources to secure good fortune or divine fa-
objective of this article is to examine the vor in the future. Selected participants might
Christian sacraments and their relationship to imbibe intoxicants or hallucinogens to enhance
traditional forms of ceremonial magic. Reli- a sense of divine presence in themselves or to
gious leaders are reluctant to concede the con- enable them to serve as spokespersons for
nection; but the hope is that prejudice can be gods, totem animals, or other entities.
broken down. A further hope is that greater
During the Vedic period in India, and in an-
understanding of sacramental ritual could en-
cient Egypt and China, public rituals were per-
hance its efficacy and help restore it as a cen-
formed to ensure the smooth running of the
terpiece of religious practice.
universe: the rising of the sun, the progression
Religious Ritual in History of the seasons, and so forth. In the Atharva
Ritual is the oldest known religious practice, Veda we read:
dating back far into prehistory. In ancient so- Towards whom does the fire that rises shine
cieties rituals were performed to secure the with longing? / towards whom does the
favor of deities associated with the tribe or wind with longing blow?
clan, with species of animals, with natural fea- Tell me of the Support of the universe: who,
tures such as rivers or mountains, or with the One among many, is he towards whom
forces of nature. The intent might be to guar- all the pathways turn?
antee victory in battle, a good hunt or harvest, Where do the half-months and the months
or family or agricultural fecundity. with the year / proceed in unison together?
In Celtic society fires were lit at the festival of Tell me of the Support of the universe: who,
Beltaine to honor the god Beul and invoke his the One among many, is he towards whom
help in procuring fertility.2 Many fertility ritu- the seasons and the groups of seasons
als sought to enact the cosmic drama of im- move?4
pregnation by performing the sex act in the Many ancient rituals recalled and reenacted the
fields. At the Maytime festival the king and sacred stories of their cultures, particularly
queen of the May symbolized the powers of creation stories. A popular creation theme was
vegetation. Russian peasants performed a fer- the victory of order over chaos. For example
tility ritual in which oil was poured onto the the Vedic god Indra, champion of rita, created
soil while an invocation to the Earth Mother the world by defeating the dragon Vrtra who
was made to the four points of the compass.3 represented chaos.5
This ritual was intended to exorcise evil as-
pects of the earth and promote beneficent ones. Concern for the success of the tribe or for the
smooth operation of the cosmos gradually gave
Rituals were often performed to avert natural way to emphasis on the spiritual transforma-
disasters and plagues. They served both to tion of the participants. Indeed that was a ma-
affirm trust in divine favor and to unify the jor consequence of the Axial Age. The Axial
group. Celebratory rituals were enacted to Age, which lasted from roughly 800 to 200
mark survival of a disaster, a victory in battle, BCE, gave us the great sages like Plato,
an important anniversary or jubilee, or the ac- Jeremiah, the Buddha and Confucius.6 In few
cession of a new king. In the event of large- areas was change more obvious than in rituals
scale setbacks, rituals helped revitalize the involving human sexuality. Crude fertility
group and restore faith in its deities. Rites of rites and ritual orgies gave way the symbolic,
passage marked transitions from childhood to sublimated sacrifices of modern religious prac-
adulthood to old age, from single status to mar- tice and to the transcendence of Indian tan-
riage, from life to the tomb or funeral pyre.

Fall 2007
trism.7 However the change in emphasis was death. At the cult’s spring festival, celbrated
by no means uniform across cultures. Even in March 22, a pine tree decked with violets was
earlier times rituals occasionally were moti- carried into the sanctuary with the effigy of a
vated by more “modern” religious concerns; man tied to its trunk—a kind of pagan crucifix.
for example a verse in the Yajur Veda calls In some accounts, Attis even rose from the
upon the deities to “Drive away our sins.”8 dead. Cult members engaged in ecstatic sing-
ing and dancing, but many of her priest-
Elaborate rituals evolved to facilitate the tran-
initiates castrated themselves and engaged in
sition from earthly life to the hereafter.
gruesome rituals in remembrance of Attis’ mu-
Among the earliest examples were the elabo-
tilation and death.11 Castration was an extreme
rate funerary rituals of ancient Egypt.9 An-
form of bodily mutilation, but more moderate
other notable one was the ritual described in
forms were common in
the Tibetan Book of the
ancient—and some
Dead to guide the soul
One of the most famous ritu- modern—societies.12
through the intermedi-
Circumcision became of
ate state of existence, als allegedly was obtained central importance to
or bardo, prior to re-
birth. A prescribed
from an Egyptian magus the Israelites in affirm-
prayer for the departed named Abramelin. Described ing ethnic identity and
acceptance of the Cove-
addressed the deities as by the 15th-century Abraham nant; it was required of
follows:
O Compassionate
of Worms, its purpose was to all male infants eight
days after birth.13 Fe-
Ones, this person contact the Holy Guardian male circumcision is
[name] is going from Angel, or Solar Angel… still practiced in sub-
this world to the
other shore, he is
Abraham’s work, along with Saharan Africa and
elsewhere. Less per-
leaving this world, the central role of the Qa- manent in its injury, but
he is dying without balah and the widespread use perhaps equally dis-
choice, he has no tasteful to modern sen-
friends, he is suffer- of Hebrew terms and names,
sibilities, ritual flagella-
ing greatly, he has remind us of the debt the tion was common in the
no refuge, he has no western mystery tradition Middle Ages and,
protector... he is pur- again, is still practiced
sued by the powers owes to its Judaic heritage.
today.
of karma... he is ter-
rified by the mes- Age-old ritual forms
sengers of the Lord of Death... Be a refuge survive in many religious practices. The reli-
to him... turn him aside from the great hurri- gious use of hallucinogens is common among
cane of karma... do not let him go to the shamans in many parts of the world. The Jew-
three lower realms... but quickly send out ish bar mitzvah and bat mitzvah, respectively
the power of your compassion. 10 “son” and “daughter of the commandment,”
are important rites of passage.14 “First com-
Despite increasing emphasis on the transcen- munion” and confirmation play similar roles in
dent, interest in the raw power of prehistoric some branches of Christianity. Sacred stories
ritual survived in the cult of Cybele that re- are preserved in the Jewish Seder, which re-
mained popular even into the Common Era. calls the deliverance from Egypt, and in the
Cybele was originally the Phyrgian Great Christian Mass or communion service that re-
Mother Kybele, but in 204 BCE she was im- calls the Last Supper. Catholic doctrine re-
ported into the Greco-Roman pantheon to in- gards the Eucharist as the “sacrifice of the new
spire the legions in their war against Hannibal. covenant;” and—in a throwback to Pre-Axial
According to myth, Cybele’s young lover Attis Age practices—Evangelical Christians inter-
castrated himself under a pine tree and bled to pret redemption in terms of blood-atonement.

Ritual continues to play a major role in the teries took oaths of secrecy, violation of which
Roman and Orthodox churches, and their prac- was normally punishable by death. In conse-
tices will be discussed in greater detail later. quence, little definitive information has sur-
The Protestant reformers downplayed the im- vived; but it is believed that the ancient mys-
portance and relevance of ritual. Martin Lu- teries evoked powerful physiological and psy-
ther did not object to ritual per se; he was out- chological experiences through a combination
raged when, upon returning to Wittenberg after of ritual, music and drama. Altered states of
hiding at Wartburg Castle, he found that his consciousness may have been induced by fast-
followers had gutted the Mass of its traditional ing, sensory deprivation or overload, and the
ceremony.15 Rather, Luther wanted to break use of hallucinogenic stimulants.
the power of Rome that used sacramental rit-
Initiation rites were among the most important
ual, particularly the Eucharist, to establish it-
ceremonies in the mystery tradition. “Initia-
self as an essential intermediary between the
tion” referred both to the admission of candi-
faithful and God. Ulrich Zwingli and John
dates, inductees or “initiands” to a cult or
Calvin were opposed to elaborate ritual alto-
school and to promotion to a higher grade.
gether. The outcome was that the Protestant
Successive grades permitted access to more
churches replaced most of the traditional ritual
powerful ceremonies intended to promote per-
by Bible study, preaching, and congregational
sonal transformation and eventual union with
hymn-singing. Following the Enlightenment,
the Divine. At each grade initiates received
ritual became even less popular, viewed in-
privileged teachings. Initiation required long
creasingly as superstitious or empty of mean-
preparation, culminating in rituals which
ing. The intent of religious ritual, where it
commonly symbolized death and rebirth. An
survives at all, may be nothing more than a
initiand might be given a ritual burial and then
vague sense of seeking a blessing, inspiring
“raised from the dead” to begin life as a new
participants, providing a channel for piety, and
personality, at a higher level of consciousness.
instilling a sense of religious identity.
The biblical story of Jesus raising Lazarus
Significantly, over the last 150 years, small from the dead may have described the conclu-
factions within the Anglican and Lutheran sion of an initiation rite.19 Supplementing the
churches have sought to recover the richness of familiar gospel account, an early Christian text
pre-Reformation liturgy; even within Catholi- included this informative passage:
cism there is pressure to revive the Latin Mass And after six days Jesus told [Lazarus]
discarded in the 1960s.16 The pendulum is what to do, and in the evening the youth
swinging back, and we are seeing a yearning comes to him, wearing a linen cloth over
for more traditional forms of worship. A likely his naked body. And he remained with him
cause is the increasing influence of the seventh that night, for Jesus taught him the mystery
ray of Ceremonial Order, and we can antici- of the Kingdom of God.20
pate increasing interest in ritual in the decades
and centuries to come. The linen cloth was the typical garb of an ini-
tiation candidate. Evidently Lazarus’ initiation
The Mystery Tradition was followed by the receipt of esoteric knowl-
The mystery tradition also goes back thou- edge.
sands of years.17 Egyptian mystery cults, An initiand into the Roman cult of Mithra was
based on the temples, developed around Osiris, subjected to various tests of courage and forti-
Isis, and other deities. The Greek mysteries tude, followed by the familiar death-rebirth
were modeled on Egyptian, and possibly Per- ritual. Later in the ceremony the initiand used
sian, antecedents. Greek mystery cults were percussive breathing to produce altered states
devoted to Dionysus and Orpheus and to the of consciousness. The initiand recited prayers
goddess Demeter and her daughter Perseph- to the gods and chanted long strings of mean-
one. Demeter and Persephone featured in the ingless sounds—a kind of scripted glossola-
famous Greek mysteries conducted each year lia.21 One ritual that promised visions of the
in the city of Eleusis.18 Initiates into the mys- gods included the following instructions:

Fall 2007
[M]ake a long hissing sound, next make a eral branches of Freemasonry evolved, all with
popping sound, and say “PROPROPHEGGE at least three grades or degrees: Entered Ap-
MORIOS PROPHYR PROPHEGGE NEME- prentice, Fellow Craft, and Master Mason. But
THIRE ARPSEMTEN PITETMI MEOY the Scottish Rite has 33, and branches have
ENARTH PHYRKECHO PSYRIDARIO TYRE existed with as many as 96. Initiation rituals,
PHILBA.”22 which may vary from jurisdiction to jurisdic-
The Mithraic cult had a secret handshake, or tion, primarily address entry to the three basic
grip, which foreshadowed modern Masonic grades. Traditionally, Freemasonry required
practice. Mithraism offered seven initiatory that members believe in a Supreme Being, of-
grades, although the higher grades may have ten referred to as the Great Architect of the
been restricted to a professional priesthood. Universe; but belief in the Trinity is normally
They ranged from the Raven (Corax) to the not a requirement, and some commentators
Father (Pater), this last apparently reserved for have pointed to similarities between Masonic
the spiritual leaders of important temple, or theological underpinnings and Deism or Uni-
mithraea.23 Each grade was associated with tarianism. Most Masonic organizations are
the influence of a planet. restricted to men, but Adoption Freemasonry
and Co-Masonry, which date from the 19th
Many magical rituals were developed during century, admit both men and women on essen-
the late Middle Ages, built upon the Qabalistic tially equal terms.
and Hermetic lore flooding into Europe from
Moorish Spain, North Africa, and the Middle Masonic principles influenced occult groups
East. One of the most famous rituals alleg- like the Hermetic Society of the Golden
edly was obtained from an Egyptian magus Dawn26 and even the Esoteric School of the
named Abramelin. Described by the 15th- German Theosophy Society.27 Rudolf Steiner
century Abraham of Worms, its purpose was to (1861–1925) secured a charter from the Mem-
contact the Holy Guardian Angel, or Solar An- phis-Misraim Rite of Masonry to establish an
gel, the entity assigned to each of us to urge us occult lineage for the ES’s ritual work.28
forward on our spiritual path through the When Steiner transferred the school to the
fourth initiation.24 Abramelin’s ritual will be newly formed Anthroposophical Society, he
referred to later in this article. Abraham’s changed the initiatory rituals because certain
work, along with the central role of the Qa- members allegedly violated their oaths of se-
balah and the widespread use of Hebrew terms crecy.29 Upon initiation, individuals often re-
and names, remind us of the debt the western ceive new names to signify their new person-
mystery tradition owes to its Judaic heritage. alities. For example, Golden Dawn initiate
However western occultism soon became Violet Mary Firth received the name Deo non
Christianized—to the point where the Qabalah Fortuna (“[Trust] in God, not luck.”), later
was shunned by mainstream Judaism. shortened to “Dion Fortune.”
The Greco-Roman mysteries provided antece- In all these cases ritual served to reaffirm the
dents for the rituals performed in the secret shared identity and behavioral imperatives of
societies and Masonic lodges of later times. the group. It also serves to raise the con-
Modern Freemasonry is of uncertain origin, sciousness of participants; it reaffirmed higher
but lodges were definitely in existence in the values and helped bridge the gap between the
17th century. It shared important features with mundane and the transcendent, between the
the Rosicrucian movement, also of the 17th secular and the sacred. However the ceremo-
century, but evidence of direct institutional nial rituals in use today by occult societies do
contact is less than persuasive. Masonic or- not all come not from Egyptian, Greek, Roman
ganizations were intended to be secret socie- or Qabalistic sources; some are derived from
ties, but much has been published about their- Celtic, Slavonic, Norse, Hindu, Chinese, or
structure, grades, symbols and rituals.25 Sev Native American origins.30

Fundamentals of Ritual magic in his list leaves little doubt that any
difference between ceremonial magic and reli-
R itual has both an exoteric and an esoteric

dimension. The former relates to the se-
quence of actions performed on the physical
gious ritual was considered minimal.
The intent of religious ritual is to draw down
plane, while the latter relates to the inner, divine power for the benefit of the participants.
deeper or higher meaning of those actions. For example, the traditional sacraments of the
Ritual establishes a connection between differ- Roman and Orthodox churches were regarded
ent levels of reality, so that what occurs on one as divinely sanctioned channels through which
level is associated with, influences, or directly “grace” descended onto the recipients. Most
causes changes on another level. obvious in its magical associations is the con-
secration of the sacred elements in the Mass or
Aside from the initiatory rituals already dis- ceremony of Holy Communion. Practitioners
cussed, a common purpose of magical rituals is of ceremonial magic view the Mass as a magi-
to channel particular types of energy or to at- cal ritual par excellence. Renaissance scholars
tract particular classes of nonphysical entities. noted strong correspondences between the
Magic has long been divided into two catego- Eucharist and alchemy. Sacramental healing,
ries according to the type of energy manipu- which has been enacted for 2,000 years in the
lated and the purpose for which the ritual was Eastern Orthodox tradition, is once again be-
enacted. By the Middle Ages, “good,” “high,” coming popular in the west.33 The sacraments
“ceremonial,” or “white” magic received the will be discussed in detail later.
approval of religious and other authorities.
“Bad,” “low” or “black” magic, also referred Purpose and Setting
to as sorcery, was condemned. In “low In both magical and religious ritual the intent
magic,” the motivation may be the magician’s is usually stated in proclamations, prayers, in-
desire for power or the intention to harm an- vocations, and words of power. But the intent
other person. Energy may be drawn from a may also be encoded in the ritual setting and
level below that of normal human conscious- the procedures. For example, in our culture,
ness, and entities from the lower reaches of the black affirms the intent of a funeral, or a young
deva evolution may be forced to participate by woman’s dance may signify the joy of spring.
exercise of the magician’s will. In addition to
Religious or magical rituals traditionally have
raising ethical questions, low magic carries
been performed in a sacred space set aside for
substantial risks, and there is always the possi-
that purpose. The sacred space is purified and
bility that the magician will be unable to con-
consecrated, and secular or “profane” use may
trol the energies or entities evoked.31
be forbidden. Access to the sacred space is
In “high” or “ceremonial magic,” which is of restricted to approved participants. For exam-
greater concern to us here, the energies are ple, in the Jewish temple, access to the Holy of
drawn from a higher level of consciousness, Holies was restricted to the high priest, or
and the entities are higher devas who can only kohen gadol, who entered it once a year, on the
be invited to participate. They may decline to Day of Atonement, or Yom Kippur. In Ma-
do so; but if they choose to participate there is sonic lodges, a door-keeper, sergeant, or tyler
little doubt that the effects will be beneficial. knocks on the door and requests permission to
Much will depend on the wisdom and motives admit prospective initiands.34 Only when au-
of the magician. A ritual motivated by selfless thorized by the worshipful master or hiero-
concern for others is likely to receive a more phant is the door opened. Christian churches
favorable response than one tinged by ego- do not normally restrict access to the building;
gratification. Gabriel Naudé (1600–1653), but the doorway still symbolizes passage from
who served as librarian to a number of cardi- the mundane world to the inner sanctum.35
nals, expanded the two broad categories of Furthermore, in medieval western churches
magic into four: “divine magic,” “religious and in Eastern Orthodox churches today, at-
magic,” “natural magic,” and “witchcraft.”32 tendees are not permitted to enter or even see
The inclusion of “divine” and “religious” into the chancel, which is separated from the

Fall 2007
nave by a screen, or iconostasis. Only clergy according to the liturgical season or from one
and designated acolytes are permitted to ap- type of ritual to another. Candles or lamps
proach the altar. may be lit, and symbols or sacred implements
exhibited. Symbols like the crucifix or the
The sacred space, or sanctuary, is considered
Masonic blazing star have specific meanings;
to lie in a different reality or dimension from
but, like the sanctuary, they also provide links
its environment. It may be the place where a
between different levels of reality. The most
deity either resides or can be contacted.36 In
common olfactory stimulant is incense, which,
much the same way, the chakras connect the
as noted, is also used as a banishing agent.
various subtle bodies in the human entity, the
Other olfactory stimuli include perfumes or
sacred space—or a ritual performed there—is
other fragrances. Auditory stimuli include mu-
believed to connect different planes of reality.
sic, chanting, the ringing of bells, drumming,
A sanctuary may be consecrated when it is put
and loud noises.
into service; but additional purification may be
performed immediately preceding a ritual. Music has long played a supportive, and some-
Typical methods of purification include pre- times a more direct, role in ritual. Chanting
liminary banishing rituals, smudging, as- was a major feature of many ancient religions
perging, or censing. A common banishing rit- and it continued into Judaism and Christianity.
ual, used in the western mystery tradition, in- The Ambrosian and Gregorian chants became
volves tracing a pentagram with the tip of a standard in the west, while Byzantine chant
sword.37 This may be repeated, facing the four has remained almost unchanged for a millen-
points of the compass. The banishing ritual nium in eastern Christianity. In the late Mid-
may be accompanied by the words of the Qa- dle Ages, monophonic or polyphonic singing,
balistic “sign of the cross”: with or without instrumental accompaniment,
Touching the forhead: Ateh (Thou art) became a staple of Christian worship. Settings
Touching the breast: Malkuth (the Kingdom) of the Mass became the great challenge for
Touching the right shoulder: Ve Geborah composers of the Renaissance, Baroque and
(the Power) Classical periods. Well-known composers,
Touching the left shoulder: Ve Gedulah (and including Mozart and Haydn, also wrote music
the Glory) for use in Masonic rituals.40
Clasping the hands: Le Olam (for ever). Sensory stimulation may not be the only—or
Amen.38 the most important aspect—of the ritual set-
Smudging, popular in Native American cul- ting. For part or all of the ritual, participants
tures, consists of traversing the boundaries of may be subjected to sensory deprivation, in-
the sacred space with a smoking ember, often cluding darkness and silence. Sensory depri-
sage or grasswood. Asperging, familiar in the vation, simulating death, are familiar elements
Catholic High Mass and Orthodox Solemn in initiation rituals. In the Catholic service of
Liturgy, consists of sprinkling water which Tenebrae, enacted during the week before
may have been blessed or magnetized in an Easter, the church is progressively darkened to
earlier ritual. Incense has long been used in symbolize the death of Jesus. Similarly, for
Catholic and Orthodox religious services and certain rituals the absence of decoration may
is also utilized in some Masonic rituals. Ban- be as significant as the rich decorations used at
ishing rituals traditionally have been used to other times. Interludes of silence are becom-
dispel negative energies, but Charles Lead- ing more common in regular worship services
beater asserted that incense has a positive in- to allow participants to turn inward.41
fluence on participants’ astral bodies.39 Preparing the settings for a ritual of ceremonial
The sanctuary may be enriched by visual, ol- magic can require weeks or months of work.
factory, auditory, or other stimuli. Visual Sacred objects and implements may need to be
stimuli may include decorations, furnishings, acquired and consecrated: an altar, a chalice, a
flowers, vestments, colors and lights. The col- wand, a sword or dagger, a flail, a pentacle, or
ors of vestments or draperies may be changed other tools appropriate to the work to be per-

formed. Symbols, talismans and sigils may ple, in the Judaic tradition, the temple priests,
have to be drawn, vestments sown, furnishings or kohanim, were all descendents of Aaron,
acquired, and a specially designed sanctuary brother of Moses and Miriam. In the Christian
built and equipped. Authorities on magic tradition, priests receive their authority and
stress that, wherever possible, the instruments power through ordination by bishops who
should be made personally by the practitioner. claim the apostolic tradition from Christ.45
The reason lies in the effect produced upon the Acolytes may receive lower levels of ordina-
maker: “They bring to life the man that was tion. In the Masonic and similar traditions,
asleep.”42 The care taken by magicians in this important ceremonial roles are assigned only
work recalls the fasting, penance, and conse- to initiates of appropriate degree.
cration of materials practiced by Eastern Or-
Just as the sanctuary is prepared for ritual, par-
thodox monks preparing the sacred icons.
ticipants may undergo appropriate preparation
Both magical instruments and icons, in their
before performing a ritual. Purification is
separate contexts, are regarded as manifesta-
commonly required, involving ritual bathing, a
tions of divine archetypes, serving as “win-
banishing ritual, or censing. The number of
dows” between the nonphysical and physical
swings of the censor often acknowledges the
worlds.
rank of the particular official; for example the
In 1893 Golden Dawn initiate Florence Farr worshipful master in British Co-Masonry is
performed a “private ritual” for the purposes of stated to receive three triple swings.46 Shortly
receiving an “inner message from the Higher before, or at the beginning of a ritual, a shaman
Will.”43 The ritual was performed in a seven- may ingest intoxicants or hallucinogens.
sided chamber, each of whose walls was
Longer-term preparation may include fasting
painted a different color representing a planet.
or sleep deprivation, abstinence from sex, puri-
Each wall also displayed 40 symbols. Let into
fication, penance, or prayer or meditation. The
the ceiling was a large rose whose 22 translu-
French magus Éliphas Lévi advised: “He who
cent petals allowed a diffused light to enter the
decides to devote himself seriously to magical
chamber. We are also told:
works, after fortifying his mind against all
On the altar, surrounding the Hebrew letter dangers of hallucination and fright, must purify
Shin, are pictures representing the four fixed himself without and within for forty days.”47
signs of the zodiac, a green lion for Leo, a Recommended preparations for Abramelin’s
purple human head for Aquarius, an orange ritual, mentioned earlier, consisted of 18
eagle for Scorpio, and a white ox for Taurus; months of dietary restriction, solitude, daily
also a carved rose with twenty-five petals scriptural readings, chastity and prayer. With
and cross in its center, a red lamp, a cup of respect to chastity, the narrator explained:
water, a dagger, and an incense censer.44
[D]o not concern yourself about your wife.
Participants in a Ritual It is only important that she should not inter-
Like characters in a play, many individuals fere with your work because of arguments or
may play distinctive roles in a ritual. One or uncleanness. You may have sex so as to
more priests, priestesses, magi, hierophants or conceive children, but only in your bed and
lodge officials may play leading roles, assisted with the fear of God. You should flee from
by acolytes, sergeants, liturgists, choristers and all sexual indecency and promiscuity, be-
musicians. Also present may be an “audience” cause this is repugnant to Adonai.48
or congregation of more passive observers. Furthermore, one’s servant should “wear neat
Priests or magi may be selected, trained and and tidy clothes” and refrain from adultery.
initiated to perform a specific class of rituals. In contrast to the emphasis placed on ethical
Initiation typically is performed by an individ- preparation in Abramelin’s ritual, the Christian
ual of the same, or a higher, rank. In the proc- church plays down the issue of possible moral
ess an initiatory lineage develops. In some weakness on the part of its priests. In the
cases the priesthood is hereditary. For exam- fourth century Aelius Donatus, bishop of Car-

Fall 2007
thage, argued that sacramental validity de- it more difficult to experience the energies it is
pended on the priest’s state of grace. That intended to engender. Moreover, according to
opinion, which became known as Donatism, traditional belief, modifications could have
was condemned by the Synod of Arles in undesirable side-effects in the form of un-
314.49 The Arles decree was not binding on wanted energies, bringing harm to the partici-
the church as a whole, but western Christianity pants or even to others.52 A notable excep-
accepted it as dogma. Even then there were tion—placing it in a special category in the
lingering doubts. Among doubters, the Ca- western mystery tradition—is Abramelin’s
thars of the 12th and 13th centuries looked at ritual. While it prescribed a long period of
the worldliness and corruption of Roman ascetic preparation, the instructions for the rit-
priests and voiced serious doubts that the sac- ual itself are relatively simple. The magus was
raments they administered could be valid. instructed to light a lamp, burn incense, don a
white robe, and bow down to Adonai. The
Ritual Procedures narrator continued:
A ritual normally involves words and gestures, [T]urn your prayer from God to your Holy
and may also require elements like the bread Guardian Angel. Plead and beg that in fu-
and wine used in the Eucharist. Words,
ture—and for the rest of your life—he will
prayers or invocations can play a variety of
not remove his guardianship from you. Ask
roles in a ritual. The purpose of the ritual may
that he will guide and control you on all the
be announced or explained. Participants may roads and byways of Adonai. Ask him es-
be questioned or directed to take certain ac- pecially to stand by you in this work of sa-
tions. Or words of power may be uttered in the
cred wisdom and magic and advise you, so
expectation that they will accomplish a desired
that you can overcome, tame and urge the
purpose.
unredeemed spirits—for the praise of
At initiation ceremonies the candidate nor- Adonai and the benefit of all creation.53
mally takes an oath of allegiance to the lodge The preparation and use of tools, rituals, sym-
and pledges secrecy. In a Masonic tradition bols, and temple settings, and the recitation of
initiation of the Third Degree, the candidate
prescribed words of power may aid the prac-
makes the following pledge:
tice of magic; but they cannot guarantee suc-
I [name] most solemnly swear that I will al- cess. Would-be magicians may follow an
ways hail, ever conceal, and never reveal elaborate choreography but fail to produce re-
any of the secrets, arts, parts, point, or points sults. Indeed showy externals may even hide a
of the Master Masons' Degree to any person lack of real occult proficiency. One authority
or persons whomsoever, except it be to a identified three essential ingredients of suc-
true and lawful brother of this Degree, or in cess: need, emotion, and knowledge.54 Effica-
a regularly constituted Lodge of Master Ma- cious magic also requires a strong will and the
sons ...50 ability to create strong thought-forms. Inter-
Often the candidate is humiliated, blindfolded estingly, Alice Bailey referred to the slogans
and/or bound during the ceremony. and catch-phrases, which prove so powerful in
modern secular society, as “embryonic…
A basic assumption in magical work is that Words of Power” and suggests that, by study-
events on the various planes of nature are gov- ing their tonal values and numerological sig-
erned by laws which, at least potentially, can nificance, much could be learned about their
be understood and utilized.51 Accordingly, inherent potency.55
magic is regarded as an exact science, or tech-
nology. Emphasis has traditionally been Religious rituals vary in degree of anticipated
placed on procedural precision, and procedures effectiveness. Generally there is less emphasis
may be spelled out in considerable detail. No on precision and more on faith. However, in
action, gesture, or word is left to chance. De- the case of the Christian sacraments, the out-
viations from the prescribed format are become is believed to be guaranteed—even al-
lieved to erode the power of the ritual or make lowing for possible unworthiness on the part of

the priest—by the sacrament’s institution (or provides a more complex form or vessel into
“ordination”) by Christ. In other religious which higher consciousness can flow, or into
rituals, the outcome may be vague or uncer- which higher entities can take up residence.
tain. Much depends on participants’ de- Deities, devas or saints may respond to the
meanor. In the best of circumstances, esoteri- ritual and can be influenced to take desired
cist Dion Fortune (1890–1946) explained: actions.
When a group of devout worshippers are It is well-known that devic entities are at-
gathered together, their emotions concen- tracted to rituals of suitable vibration,57 and
trated and exalted by ritual, and all holding they can be swept into action by color and
the same image in imagination, the out- sound, the latter including both words of
poured force of all present is formed into an power and music. Moreover, devic presences
astral simalacrum of the being thus pictured; can convey and mediate more powerful ener-
and if that being is the gies. A beautiful pagan
symbolic representa- ritual includes the fol-
tion of a natural force, The sacred space, or sanctu- lowing invocation of
which is what all the nature spirits:
gods are intended to ary, is considered to lie in a
O Queen of magic and
be, that force will find different reality or dimen- silence, we have gath-
a channel of manifes- sion from its environment. It ered the sprites of na-
tation through the
form thus built up; the may be the place where a de- ture to help us delve
into that which lies be-
mental image held in ity either resides or can be yond, We ask that you
the imagination of 1
each participant in the
contacted. In much the make strong and keen
same way, the chakras con- our inner eyes as we
ceremony will sud-
search through the veil,
denly appear to each nect the various subtle bod- and let only influences
one to become alive
and objective, and
ies in the human entity, the which are good enter
sacred space—or a ritual within this circle. This
they will feel the in-
rite is yours, oh Lady of
rush of the power that performed there—is believed Mystery. Be with us,
56
has been invoked.
to connect different planes of we ask. Blessed be!
Whether or not a specific Blessed be!58
outcome, like a healing
reality.
In his Science of the
or deliverance from an
Sacraments, Charles
impending misfortune, is
Leadbeater described in some detail the attrac-
achieved, participants may feel more general
tion of devic entities during the Mass. Else-
benefits, such as the receipt of grace. In addi-
where he compared the levels of consciousness
tion, the community of participants may be
of the entities invoked in the Mass and in Ma-
drawn closer together.
sonic rituals. “In Christianity,” he states, “we
The potential efficacy of ritual can be under- invoke great Angels who are far above us in
stood in various ways. One is the belief in a spiritual unfoldment.” “In Freemasonry… we
correspondence, perhaps even an accurate re- invoke angelic aid, but those upon whom we
semblance, between the microcosm and mac- call are nearer to our own level in development
rocosm. Performance of a ritual in the micro- and intelligence.”59
cosm, this world, can have corresponding ef-
Yet another explanation for the efficacy of rit-
fects on the macrocosm, the cosmos where
ual rests on the extent to which a ceremony—
ultimate power resides. Another explanation is
with its setting and decoration, sacred imple-
based on the recognition that a symbol can
ments, music and words—can foster creative
capture some aspect of higher consciousness.
imagination or visualization. Powerful
A ritual, which is a dynamic set of symbols,
thoughtforms can be generated and directed

Fall 2007
toward a target, manifesting in changes on a “laying on of hands” in the Christian rite

physical, emotional or mental level. Further- pass the virtue of an invocation directly to
more, participants invest their own energy in the recipients without using a Sacrament.
the ritual, and that adds both to the immediate The magician does exactly the same thing
effects and to the accrual of energy over time. although he may not limit his invocation to
Every ritual has a characteristic vibration, a the most High God, but as well invoke those
resonant frequency, and can accumulate power partial aspects which are formulated as the
through repeated enactments. Performance of lesser gods of various Pantheons, that suit
a ritual with a definite periodicity—daily, his purpose.63
weekly, monthly or annually, as the case may The two authors added that power invoked by
be—can be likened to the rhythmic tolling of a the magician can be applied for purposes of
bell. Each enactment is a recapitulation, recre- prophecy, benediction, or the laying-on of
ating an eternal moment in time and giving the hands.64 Charismatic Christians would say the
term “reliving an experience” precise valid- same about the “gifts of the Spirit.”
ity.60 The most highly developed rhythmic The authors of this account pointed out that the
pattern may be monks’ recitation of the divine ritual, in either Christianity or magic, may
office, or “canonical hours.”61 But the annual channel the force directly to the recipients or
liturgical cycle, with its prescribed scriptural direct it into some intermediate object like a
readings, the changing colors of vestments and sacramental substance, a talisman, or some
draperies, its days of penitence and great festi- magic symbol. The object then becomes con-
vals, is an important pattern too. Even rituals secrated, storing the force transmitted to it.
enacted at irregular intervals, like the corona- The vibration of the object is raised, and the
tion or death of a monarch, build upon what object is said to be magnetized. Those same
has gone before. authors also make some intriguing suggestions
The notion of the accrual of energy through as to the different forms which a sacrament
repetition is important not only for ceremonies, might take when different personifications of
but for a wide variety of other phenomena. God are to be invoked. For instance, a corn
For example, Hella Wiesberger made the inter- wafer could be used if the invocation were di-
esting comment that the value of a great work rected to Ceres, wine if it were directed to
of art rests less on the investment of energy by Bacchus, or a pomegranate if it were directed
the artist than by the subsequent investment of to Persephone.65 But in all cases, after the sa-
energy by countless admirers who view the cred object has been consecrated it can be used
work.62 Similarly, scripture may have initial to convey the force to its ultimate recipients.
sacred value, but that value is multiplied in its
recitation by devotees over the millennia. The Christian Sacraments
It is common in high magic for the priest or Evolution and Function of
priestess to identify with a deity, or to “become the Sacraments
the deity,” so as to channel the divine power.
The process is shared by traditional Christian-
ity and high magic alike. As Francis King and
M ost Christian rituals were based on
precedents from Judaic tradition or from
the ancient mystery tradition. But the concept
Stephen Skinner pointed out: of a sacrament was derived from Roman
Both the priest and the magician have to precedents. In Roman law, a “sacrament” was
pass on the force of the invocation. The a legal practice in which a man placed his life
priest invokes a god to gain power in order or property in the hands of a god to guarantee
to affect a transformation, and "earths" the performance of a contract. Later, the term re-
force in a Sacrament which becomes (in ferred to a ceremony in which Roman soldiers,
Christianity) the blood and flesh of God. most likely members of Mithraic orders, swore
This then is passed on to the congregation oaths of loyalty to the emperor and one an-
who thereby receive the virtue of the invoca- other. In Christianity a sacrament came to be
tion. The invocation of a blessing and the understood as a ritual practice or object

through which the divine presence could be A 10th-century offertory from the Requiem
invoked in time and space. The word “sacra- Mass, that recalls the passage from the Tibetan
ment” was derived from the Latin word sacer, Book of the Dead, quoted earlier, pleads:
which meant “holy,” and the Greek word mys- O Lord Jesus Christ, King of Glory, deliver
terion (“a secret rite”). The Greek Orthodox the souls of all the faithful departed from the
Church still uses “mystery.” pains of hell and from the deep pit; deliver
Christian sacramental forms probably began to them from the jaws of the lion, lest they fall
evolve as soon as nascent Christianity emerged into darkness and the black gulf swallows
from the synagogues.66 The first such ritual them up. But let thy standard-bearer,
was almost certainly baptism. Through bap- blessed Michael, bring them into that holy
tism, converts were initiated into Christianity, light which of old thou didst promise to
just as initiands were inducted into the ancient Abraham and his seed.72
mysteries.67 Jesus himself was baptized in the The third group consists of the single sacra-
Jordan.68 Baptism drew upon rites of lustration ment of the Eucharist (Greek: eucharistia,
or washing found in numerous ancient relig- “thanksgiving”). Luke relates that the risen
ions.69 Church father Tertullian (c.160–c.225 Christ “took bread, and blessed it, and brake,
CE) commented on ancient purificatory rites, and gave to [the apostles],” adding that Christ
explaining that water was “the seat of the Di- would be known to his followers “in breaking
vine Spirit, more pleasing to Him, no doubt, of bread.”73 Jesus’ followers celebrated the
than all the other then existing elements.” Re- Eucharist from Pentecost onward.74
ferring to the biblical story of the pool at Beth-
saida, he added that, in baptism, waters that The Eucharist was viewed as a communal meal
once healed bodily ailments now “heal the and, more specifically, as a commemoration of
spirit.”70 Baptism was seen as a rite of rebirth: the Last Supper.75 In turn the Last Supper was
“born again of water and the Holy Spirit.” modeled on the Jewish Seder, or Passover
meal.76 The Eucharist can also be related to
Baptism became the first of the several Chris- the Jewish Toda, which was a rite of thanks-
tian sacraments that numbered between two giving offered by someone who had narrowly
and ten during the Middle Ages.71 In due escaped death or been delivered from his ene-
course the Church of Rome and, much later, mies.77 The offering of bread and wine had
the Eastern Orthodox churches, settled on a many precedents. Christian apologists pointed
canon of seven sacraments: baptism, confirma- to the passage in Genesis: “Melchizedek king
tion or “chrismation,” holy orders, matrimony, of Salem brought forth bread and wine: and he
the Eucharist, penance (“repentance” or “rec- was the priest of the most high God.”78 And in
onciliation”), and the anointing of the sick. Proverbs Chokmah/Sophia, or “Wisdom,” in-
The Protestant reformers rejected the canon vited the townspeople to her feast: “Come, eat
and regarded only baptism and the Eucharist, of my bread, and drink of the wine which I
or “Lord’s Supper,” as authentic. have mingled.”79 Offerings of bread and wine
The seven canonical sacraments can be divided were important Mithraic rituals.
into three groups. The first, the initiatory sac- Two important developments occurred in the
raments, includes baptism, confirmation, and evolving doctrine of the Eucharist. One was
holy orders, corresponding to successive the concept that, through consuming the bread
grades in a mystery school. Matrimony may and wine, the faithful received the body and
also be included. The second group, the heal- blood of Christ. The other was the notion that
ing sacraments, may include baptism; but its the Eucharist represented a sacrifice, a con-
principal members are penance and the anoint- tinuation of Jesus’ death on the cross. Both
ing of the sick. For centuries the anointing doctrines built on rich antecedents. “Eating
was treated as part of the “last rites.” How- the god” was an ancient practice, as was sacri-
ever, liturgical ritual did not end with death; fice of the god. Moreover the eucharistic sac-
and Christianity devised elaborate rituals to rifice was described as the sacrifice of the new
seeking divine mercy on the recently departed.

Fall 2007
covenant, superseding the animal sacrifices of angelology, Christianity pays little or no atten-
the Jewish temple. tion to the participation on angelic beings in
liturgical ritual.
By the fourth century the consecration of the
eucharistic elements had evolved into the The Sacraments and Magic
ceremony of the Mass, or in the eastern Most likely the Christian sacraments once
churches, the Liturgy. What “consecration” were viewed as magical rituals or, at least, that
means varies from one branch of Christianity there was little difference between them. No
to another. The Church of Rome and a few admission of such a relationship has been
small derivative groups teach that the bread made since the Renaissance. However a few
and wine are literally transformed into the brave souls have recommended that the rela-
body and blood of Christ. Mainstream Angli- tionship not only be acknowledged but that
canism and Lutheranism teach that, through expertise from ceremonial magic be tapped to
the Eucharist, participants receive the body and enhance the efficacy of the sacraments. One of
blood of Christ, though there may be no tran- the first to do so was “Éliphas Lévi,” whose
substantiation of the elements. The Eastern real name was Alphonse Louis Constant
Orthodox churches lean toward the notion of (1810–1875). Born in Paris, Lévi attended a
transubstantiation but allow the mystery of the Catholic seminary, only to be dismissed before
Eucharist to be probed by mystical insight. his ordination. Subsequently he was initiated
Efforts by Anglo-Catholics, Neo-Lutherans, into a Masonic order but resigned his member-
and others to restore liturgical ritual to its ship.
proper place pay tribute to its timeless rele- Lévi’s principal interest was ceremonial
vance and power. For example, the Anglo- magic, and he wrote a number of books and
Catholic and Neo-Lutheran Mass uses Roman- articles and claimed the title of magus. But a
style vestments, incense, candles, and gestures lifelong ambition was to see a rapprochement
like genuflection and the sign of the cross.80 between magic and Christianity. Lévi under-
Skillfully choreographed and enacted by dedi- stood that magic had often been corrupted and
cated participants, a religious ceremony can be turned to profane ends. But he lamented that
powerful indeed—offering rich nourishment to in failing to see the magical nature of the sac-
all. The Christmas or Easter High Mass, or the raments, the churches had cut themselves off
office of Tenebrae (Latin: “shadows”) per- from rich traditions. He predicted that a more
formed on Maundy Thursday or Good Friday, favorable attitude lay ahead: “Religion… can
surely can compete in psychological impact no longer reject a doctrine anterior to the Bible
with the Eleusinian mysteries. The solemn and in perfect accord with traditional respect
High Mass combines pageantry, music, choral for the past, as well as with our most vital
and congregational singing, and procession. hopes for progress in the future… The crook
The eastern churches add the ritual veneration of the priesthood shall become the rod of mira-
of icons. cles.”81
More generally, Christian ritual has greatly Also in the western mystery tradition, Dion
decreased in power. Ritual gestures too often Fortune felt that the original view of the sac-
are performed perfunctorily or with embar- raments as magic rituals was forgotten, with
rassment. And whatever knowledge may have the result that they had degenerated into “vain
once existed of the esoteric significance of observances in the hands of those who regard
color, sound, symbols, and liturgical prayers them with superstitious awe rather than an un-
has been lost. That significance includes man- derstanding of their psychological and esoteric
tric, numerological and astrological correspon- significance.”82 She added: “[T]he Mass of the
dences. Christianity has failed to retain a satis- Church and the ceremonies of the Freemasons
factory understanding of the energies flowing are… representative types of magic, whatever
through, and manipulated, by the sacraments— their exponents may like to say to the contrary.
retreating at most to vague statements about The Mass is a perfect example of a ritual of
“grace.” Finally, despite a long tradition of evocation.”83

Within a few decades of Éliphas Lévi’s death, principal custodians” with “the esoteric Wis-
members of the Theosophical Society began to dom Tradition.”88 Wedgewood, Leadbeater
take increasing interest in Christian sacramen- and others drew upon the age-old lore of cere-
tal ritual. Political activist and spiritual teacher monial magic, helping fulfill Éliphas Lévi’s
Annie Wood Besant (1847–1933) and former hopes for a rapprochement with religion. The
Anglican clergyman Charles Webster Lead- church’s liturgy was modeled after that of the
beater (1853–1934) sought to integrate Christi- Roman church.89 But Leadbeater explained
anity into Theosophical teachings. Among that the LCC selected “for our psalms only
their numerous books were Besant’s Esoteric verses which bear some intelligible meaning,
Christianity and Leadbeater’s The Science of and [avoided] all those which complain, grovel
84
the Sacraments. Sharply contrasting with or curse.”90 The reference to “groveling” re-
liberal Protestant attempts to “demystify” and flected dissatisfaction with the emphasis on
“demythologize” Christianity, Besant argued confession of sins in the Roman and Anglican
for revival of its eso- liturgies. For example, in
teric traditions. The preparation for the Eucha-
churches, in Annie [S]acramental ritual has the rist, Anglicans “acknowl-
Besant’s words, had
“vulgarised Christian-
capacity to speak to the heart edge and bewail our
manifold sins and wick-
ity [and] presented its and soul in a way that other edness” that provoke
teachings in a form forms of worship cannot. “most justly thy wrath
that…repels the heart and indignation against
and alienates the intel- While it may be grasped by us… The burden on them
lect.” 85
the mind, its impact is not is intolerable.”91
An important outcome confined to the mind. Fur- Charles Leadbeater’s The
of those sentiments thermore, ritual can serve as Science of the Sacraments
was Theosophical in- provided a manual of sac-
volvement in the Lib- a vessel for divine energy—a ramental ritual viewed
eral Catholic Church. form into which the Divine and interpreted from an
The LCC was founded can flow and reside. There is esoteric perspective.
in 1916 by James In- Leadbeater’s clairvoyant
gall Wedgewood an urgent need to restore abilities allowed him to
(1883–1951), a former ritual to its former glory—or see angelic presences in
ministerial student in religious rituals. He
the Church of England
perhaps propel it to new spoke of an Angel of the
who was influenced heights. Eucharist present during
both by Theosophy the Mass. With the col-
and by “high-church” laboration of the cele-
Anglo-Catholicism. He was consecrated brant(s) and congregation, the angel builds a
bishop in the Old Catholic Church, thereby thoughtform encompassing the whole sanctu-
securing the apostolic succession.86 Charles ary. Its intensity depends on the congrega-
Leadbeater (1854–1934), who, like Wedge- tion’s piety and devotion and the priests’ skill
wood, had been influenced by Anglo- in focusing the energy for the angel’s use.
Catholicism,87 became the church’s second Viewed with clairvoyant sight, the completed
presiding bishop. The LCC’s name stemmed thoughtform has a central dome surrounded by
from a desire to avoid the doctrinal constraints spires, calling to mind the architecture of the
of the Catholic and Anglican Churches. basilica of Sancta Sophia in Constantinople.92
The stated mission of the Liberal Catholic Geoffrey Hodson, another gifted clairvoyant
Church was to combine “Christian sacramen- and priest in the Liberal Catholic Church,
talism of which the Roman Catholic, Orthodox shared his own experience while celebrating
and Anglican Churches have long been the the Mass: “I saw the Christ Presence in the

Fall 2007
Host flashed out as in golden darts or rays of if declining, role. Christian ritual has been
Himself in each one of the people and became degraded both by post-Reformation and post-
linked thereto, awakening, arousing the Christ Enlightenment skepticism in the Protestant
consciousness and power.”93 churches and by misguided attempts to “mod-
ernize” the rituals of the Roman church.
Esoteric teachings provide new insights into
Abandonment of the Latin Mass was well-
the doctrine of transubstantiation. Material
intentioned but misguided, and it is unclear at
substances are viewed simply as the lowest
this time whether efforts to restore it will be
forms of realities that extend over a range of
successful.96 More seriously, Catholic ritual
levels of being. Transubstantiation can be ex-
has been eroded by carelessness and lack of
plained as a transformation of the eucharistic
sensitivity to its sacred purpose. Only in the
elements on higher planes; physical appear-
Eastern Orthodox churches, which were rela-
ances may stay the same, but their higher real-
tively insulated from western currents of
ity is changed. Leadbeater, who firmly be-
thought, has ritual survived in its traditional
lieved in transubstantiation, remarked that the
richness.
Mass can indeed be regarded as a sacrifice, not
because the bread and wine are separately con- The number of people drawn to the practice of
secrated, but because Christ descends into the ceremonial magic is likely to remain relatively
physical elements, recalling what must have small. However sacramental ritual has the ca-
been his painful descent into incarnation two pacity to speak to the heart and soul in a way
millennia ago.94 The physical world may not that other forms of worship cannot. While it
be evil, as the Gnostics claimed, but it is an may be grasped by the mind, its impact is not
unpleasant place for evolved beings to visit. confined to the mind. Furthermore, ritual can
serve as a vessel for divine energy—a form
However esotericist Rudolf Steiner took a
into which the Divine can flow and reside.
broader view of the Eucharist. Christ in
There is an urgent need to restore ritual to its
Steiner’s depiction is the spirit of the earth.
former glory—or perhaps propel it to new
When Jesus’ blood spilled onto the earth dur-
heights. Nobody would argue that ritual
ing the crucifixion, that spirit flowed into the
should remain unchanged from millennium to
fabric of the planet; from then on the earth and
millennium; but “innovation” is not something
its lives became the body of Christ. As a re-
to be undertaken lightly. Experimentation may
sult, anything we eat constitutes a kind of
be needed, guided always by wisdom and self-
eucharist. Steiner’s Christ explains to his inner
less intent; but due attention to tradition is of
group of disciples: “When you behold the
major importance.
cornfield and then eat the bread that nourishes
you, what in reality is this bread you are eat- If Christianity is to rebuild its rituals it should
ing? You are eating My body. And when you not ignore the accumulated wisdom and exper-
drink the plant sap [it is] My blood.”95 tise of the western mystery tradition. Negative
views of magic, which developed after the
Concluding Remarks high Middle Ages, need to be set aside. Such
views may have been justified because the lack
R itual is a very broad field, and this article
has only been able to examine a few as-
pects of magical and religious ritual. But this
of a secure ethical base allowed ceremonial
magic to be abused. But Christian leaders
should recognize that its sacraments and magi-
review may stimulate greater attention to ritual
cal rituals came from common origins. Conse-
at a time when esotericists affirm that the sev-
cration and purification of the sanctuary, par-
enth ray of Ceremonial Order, or “Ceremonial
ticipants’ preparation for ritual, use of sensory
Magic,” is coming into manifestation.
stimulation or deprivation, and insightful un-
Religious ritual is performed in houses of wor- derstanding of words of power are prime in-
ship around the world. A large proportion of gredients. Ritual gestures should be made with
the estimated two billion Christians attend ser- profound feeling, sensitivity and devotion.
vices in which ritual plays a still-conspicuous, Self-consciousness, boredom or resentment

will detract from their effectiveness. Poorly or the mystery tradition will help orient the latter
carelessly performed ritual can easily become toward positive work and away from the left-
“empty” and meaningless. It might even at- hand path.101 To integrate the mystery tradi-
tract negative energies. tion—particularly the various branches of
Freemasonry—into Christianity may be as im-
Not all Christian denominations are obliged to
portant as healing the sectarian divisions
take an interest in ritual; there are other valid
within Christianity and reaching out to other
spiritual paths.97 But in those that do, clergy
world religions.
need to be better trained and more proficient.
A useful step would be to include the study of
ceremonial magic in seminary training. The
minutiae of constructing sacred instruments
1
and evoking elementals—the stuff of countless The medieval Latin pagina apparently had also
magical grimoires—is of little concern.98 acquired this meaning in addition to its classical
Rather, training should focus on understanding meaning of “page.”
2
Lewis Spence. The History and Origins of
the esoteric significance of Christian religious
Druidism. Aquarian Press, 1949, p. 100.
practices, developing the mind to create useful 3
See Peter Tompkins and Christopher Bird. The
thoughtforms, and handling the powerful ener- Secret Life of Plants. Avon, 1973, p. 44.
gies that can be invoked. Attention should also 4
Atharva Veda, X.7. Hymns from the Vedas.
be given to the role of devic entities in ritual (Transl: A. C. Bose.) Asia Publishing House,
and to the means, including color and sound, 1966, pp. 317-318.
5
of attracting them. Most importantly, anyone Indra and Vrtra can be compared with the
involved in magical ritual must be aware of the Mesopotamian sun god Marduk and Tiamat,
ethical responsibilities entailed. Ritual, reli- god of the salty sea. See for example: Karen
gious or magical, must be directed to the group Armstrong. A History of God. Ballantine
Books, 1993, p. 8.
good and never to self-interest. To enter into 6
Karl T. Jaspers. The Origin and Goal of His-
such work without a strong commitment to a tory. (Transl: M. Bullock.) Routledge and Ke-
life of discipleship could spell disaster for the gan Paul, 1949/1953. For an in-depth study of
individual and anyone else that the rituals the Axia Age see also: Karen Armstrong. The
might affect. Great Transformation. Alfred Knopf, 2006.
Zoroaster is often included in the list of Axial
Alice Bailey stresses the role that Masonic or-
sages, although the best evidence is that he lived
ganizations—in which most likely she in- in the second millennium BCE.
cluded Rosicrucian, Golden Dawn, and other 7
Mircea Eliade. Yoga: Immortality and Free-
occult fraternities in the western mystery tradi- dom. Princeton University Press, 1958, pp.
tion—can play in a future world religion. The 200-273.
8
Masonic movement, she asserted, “is the cus- Yajur Veda, 16.48. Hymns from the Vedas.
todian of the law; it is the home of the Myster- (Transl: A. C. Bose.) Asia Publishing House,
ies and the seat of initiation. It holds in its 1966, p. 41.
9
symbolism the ritual of Deity.”99 She added: E. A. Wallis Budge. The Egyptian Book of the
Dead. Dover Publications, 1895/1967.
In its ceremonials lies hid the wielding of 10
Francesca Fremantle and Chogyam Trungpa.
the forces connected with the growth and The Tibetan Book of the Dead. Shambhala, pp.
life of the kingdoms of nature and the un- 96-97.
11
foldment of the divine aspects in man. In Marvin W. Meyer. The Ancient Mysteries.
the comprehension of its symbolism will University of Pennsylvania Press, 1987, pp.
come the power to cooperate with the divine 113-154. See also: James G. Frazer. The New
Golden Bough. S. G. Philips, 1959, pp. 309-
plan. It meets the need of those who work
316. It must be noted that accounts of the most
on the first Ray of Will or Power.100 gruesome rituals came from Christian histori-
In return, Christianity can provide the ethical ans.
12
base that the western mystery tradition has of- We might cite the popularity of tattoos and
ten lacked. The synthesis of Christianity and body-piercing in today’s society.
13
Genesis 17:11-12.

Fall 2007
14 32
Given when a boy is 13, or a girl 12, the rite Gabriel Naudé. Apology for Great Men Sus-
signifies that the child has reached maturity and pected of Magic, 1625. Quoted in: Frances
is now obligated to observe Mosaic Law. Yates. The Rosicrucian Enlightenment.
15
Luther had gone into hiding at Wartburg Castle Routledge, 1972, p. 146.
33
after he was condemned by the Diet of Worms. John Nash. “Esoteric Healing in the Orthodox,
16
Popes John Paul II and Benedict XVI have Roman and Anglican Churches.” Esoteric
gradually lifted restrictions on the Latin Mass, Quarterly, Spring 2007, pp. 37-50.
34
but it remains of interest to only small groups of Malcolm C. Duncan. Masonic Ritual and
traditionalists. Monitor. David McKay, (undated), pp. 9-13.
17 35
Charles W. Leadbeater. Glimpses of Masonic The main doors of medieval churches often re-
History. Theosophical Publishing House, 1926, sembled a vulva, providing an interesting per-
pp. 25-191. spective on sacred space.
18 36
Walter F. Otto. “The Meaning of the Eleusinian Mircea Eliade. The Sacred and the Profane.
Mysteries.” Joseph Campbell (ed.). The Mys- (Transl: W. R. Trask.) Harvest Books, 1957,
teries. Princeton University Press, 1955, pp. pp. 20-65.
37
14-31. Francis King and Stephen Skinner. Techniques
19
Rudolf Steiner. The Gospel of St. John. An- of High Magic. Destiny Books, pp. 186-200.
throposophic Press, 1908/1940, pp. 64ff. See These authors point out that the pentagram must
also: Manly P. Hall. The Mystical Christ. Phi- be traced in a clockwise direction to accomplish
losophical Research Society, 1951, pp. 126-127. banishing.
20 38
Clement of Alexandria. Letter on the Secret Ibid., p. 159. Similarity with the ending of the
Gospel of Mark, 1st fragment. (Transl: M. Lord’s Prayer will immediately be apparent.
39
Smith.) Early Christian Writings. Eliade, The Sacred and the Profane, pp. 121-
21
Glossolalia is commonly referred to as “speak- 122.
40
ing in tongues.” See for example: E. Glenn Jacques Henry. Mozart the Freemason. Inner
Hinson. “History of Glossalalia.” Glossolalia, Traditions, 1991/2006, especially p. 3.
41
Abingdon Press, 1967 See the discussion in: Hal Taussig. A New
22
Marvin W. Meyer. The Ancient Mysteries. Spiritual Home. Poleridge Press, 2006, pp.
University of Pennsylvania Press, 1987, pp. 14ff, 56.
42
214-215. Capitalization in original. Israel Regardie. The Golden Dawn. Llewellyn,
23
Manfred Clauss. The Roman Cult of Mithras. 1937/1961, p. 92.
43
(Transl: Richard Gordon). Routledge, 2000, pp. Mary K. Greer. Women of the Golden Dawn.
131ff. Park Street Press, 1995, p. 126.
24 44
John Nash. “The Solar Angel.” The Beacon, Ibid.
45
March/April 2001, pp. 7-14. The apostolic succession has always been
25
See for example: Leadbeater, Glimpses of Ma- claimed by the Roman, Eastern Orthodox, and
sonic History. Anglican churches. However, it is interesting to
26
See for example: Israel Regardie. The Golden note that, with increasing emphasis on sacra-
Dawn. Llewellyn, 1937/1961. mental ritual, Neo-Orthodox Lutherans have re-
27
Rudolf Steiner. “Freemasonry” and Ritual established an apostolic succession with the
Work. (Transl: J. Wood.) Steiner Books, 1904- help of the Old Catholic Church.
46
1924/2007. Quoted in Charles W. Leadbeater. The Hidden
28
Ibid., p. 97. The validity of the charter was dis- Life in Freemasonry. Kessinger, 1926/1991, p.
puted by a number of Masonic orgnizations. 118.
29 47
Hella Wiesberger. “Preliminary Remarks, II.” Éliphas Lévi. Transcendental Magic. (Transl:
“Freemasonry” and Ritual Work. Steiner A. E. Waite.) Weiser, 1896/1981), p. 209.
Books, 2007, p. 144. Lévi goes on to explain that “the number forty
30
Israel Regardie. Ceremonial Magic: A Guide to is sacred, and its very figure is magical.”
48
the Mechanisms of Ritual. Aquarian Press, Gorg Dehn (ed.). The Book of Abramelin: a
1980, p. 59. new Translation. Ibis Press, 15th century/2006,
31
A famous example in which precautions were pp. 91-92.
49
only barely successful is cited by David Con- The ruling supposedly relieved the laity from
way in Ritual Magic: An Occult Primer. Dut- the burden of trying to assess a priest’s state of
ton, pp. 199-201. grace.

50
Malcolm C. Duncan. Masonic Ritual and Supper and never passed into eucharistic lit-
Monitor. McKay, [undated], p. 94. urgy. Furthermore, the Eucharist was cele-
51
See the discussion in: Alice A. Bailey. A Trea- brated weekly in the early church whereas the
tise on White Magic. Lucis, 1934, pp. 10-12. Seder was observed only at Passover.
52 77
Éliphas Lévi. Transcendental Magic. (Transl: This insight, due to H. Gese, is discussed in:
A. E. Waite.) Weiser, 1896/1981), pp. 238-239. Ratzinger, Feast of Faith, pp. 51-60.
53 78
Gorg Dehn (ed.). The Book of Abramelin: a Genesis 14:18.
79
new Translation. Ibis Press, 15th century/2006, Proverbs 9:5. Chokmah (Hebrew: hmkx) and
pp. 106-107. Sophia (Greek Sofia) both mean Wisdom,
54
Scott Cunningham. Earth Power. Llewellyn, which in late-biblical Judaism was taking on the
1983, pp. 5-6. character of a feminine aspect of God.
55 80
Alice A. Bailey. The Destiny of the Nations. In Anglo-Catholicism and Neo-Lutheranism
Lucis, 1949, p. 131. some pre-Reformation doctrines have also been
56
Dion Fortune. Applied Magic. Aquarian Press, recovered, along with devotion to the Virgin
1962/1979, p. 19. Mary.
57 81
Alice A. Bailey. Letter on Occult Meditation. Éliphas Lévi. The History of Magic. Samuel
Lucis, 1922, p. 129. Weiser, 1913, p. 374.
58 82
A Book of Pagan Rituals. Samuel Weiser, Dion Fortune. The Training and Work of an
1974, p. 18. Initiate. Aquarian Press, 1930, pp. 88-89.
59 83
Leadbeater, The Hidden Life in Freemasonry, p. Ibid., p. 78.
84
132. Both are published by the Theosophical Pub-
60
Mircea Eliade. The Myth of the Eternal Return. lishing House.
85
Princeton University Press, 1954, pp. 34-35. Annie W. Besant. Esoteric Christianity. The-
61
The traditional divine offices are: Matins, osophical Publishing House, 1914/1953, fore-
Lauds, Prime, Terce, Sext, None, Vespers and word. The foreword to the more generally
Compline. available 1901 edition is shorter and does not
62
Hella Wiesberger. “Preliminary Remarks, II.” include this quote.
86
“Freemasonry” and Ritual Work. Steiner Wedgewood’s ordination to the episcopate was
Books, 2007, pp. 133-134. performed by Bishop Willoughby of the Old
63
King & Skinner. Techniques of High Magic, p. Catholic Church, shortly before the latter sub-
159. [Emphasis in original]. mitted to Roman obedience.
64 87
Ibid., p. 159-160. Leadbeater attended All Saints Church, Marga-
65
Ibid., p. 162. ret Street, London, one of the “mother”
66
Joseph Ratzinger. Feast of Faith. (Transl: G. churches of the Oxford Movement.
88
Harrison.) Ignatius Press, 1981, pp. 40-41. Source: The Liberal Catholic Church World-
67
The practice of infant baptism came later, but it wide.
89
has never been accepted universally. Grape juice is typically preferred over wine
68
See for example: Mark 1:9. because of Theosophy’s insistence on absti-
69
Annie Besant. Esoteric Christianity. Theoso- nence
90
phical Publishing House, 1953/1977, pp. 236- Charles W. Leadbeater. The Science of the Sac-
241. raments. Apocryphile Press, 1920/2000, pp. 61,
70
Tertullian. De baptismo (“On Baptism”), chs. 75-86.
91
III, V. (Transl: S. Thelwall.) Christian Classics Book of Common Prayer. General Confession
Library. in the rite of Holy Communion, 1945.
71 92
Timothy Ware. The Orthodox Church. Pen- Leadbeater, The Science of the Sacraments,
guin Books, 1963/1997, p. 275. especially pp. 23, 119.
72 93
Alec Robertson. Requiem. Cassell, 1967), p. Sandra Hodson (ed). Light of the Sanctuary.
21. Theosophical Publishers, 1988, p. 162.
73 94
Luke 24:30-34. Leadbeater, The Science of the Sacraments,
74
Acts 2:42-46. especially pp. 198-199.
75 95
Matthew 26:20-30; Mark 14:17-26; Luke 22:14- Rudolf Steiner. The Gospel of St. John. An-
38; John 13:4ff. throposophic Press, 1908/1940, p. 114.
76 96
However elements of the Seder, like the use of This is not to say that the Mass should always
bitter herbs or the cup of wine for Elijah, were be celebrated in the vernacular. But occasional
not recorded in the gospel accounts of the Last use of the Latin—and with it, Gregorian

Fall 2007
Chant—will preserve 1,500 years’ of tradition

and the energy invested in it.
97
Ritual does not necessarily demand elaborate or
affluent settings. However, given the impor-
tance of a dedicated sacred space, it is hard to
see how religious groups that meet in bars,
warehouses, truck-stops, and skate-board facili-
ties can develop successful ritual traditions.
98
Fortune, The Training and Work of an Initiate,
pp. 99-107.
99
Alice A. Bailey. The Externalisation of the
Hierarchy. Lucis, 1957, p 511.
100
Ibid.
101
Fortune, The Training and Work of an Initiate,
p. 89.

Fall 2007
Book Reviews
Planetary Awakening, by Kathy Newburn. veyors of spiritual disciplines and warnings

Blue Dolphin Publishing, Nevada City, Calif. about the hurdles that inevitably come up to
Paperback, 196 pages. US$17.95. test the would-be disciple’s resolve.
Out of the many books being published of late What makes this book especially practical for
on the Alice Bailey material, this is one of the beginners is that it de-mystifies the Alice Bai-
more practical ones for beginners on the Path. ley material by extracting essential information
Yet it serves as a good review for more ad- that beginners need to know in order to prepare
vanced students as well, putting the material themselves for the Path, thus eliminating the
that we know so well in a more modern con- confusing profusion of complex, esoteric de-
text and relating it to current events. As the tails that intimidate many would-be students.
author states, “the bulk of this book is an at- This simplified introduction enables students
tempt to present a small portion of that mate- to build a firm foundation that will help them
rial as it relates specifically to the present cri- approach the Alice Bailey books on their own.
ses and opportunities unfolding upon our Specialized meditation formats are given in the
planet.” Appendix, and there is also a suggested read-
This reflection on the teachings of the Tibetan ing list and compilation of resources for those
through the works of Alice Bailey is practical students who are motivated to continue the
in that it uses terminology everyone can under- search after reading this book.
stand – beginner and advanced student alike. Kathy Newburn is a long-time student of the
The writing style is designed to appeal to Ageless Wisdom teaching who has studied and
younger generations who came into this world worked with the Arcane School. She is now
at a different level of consciousness than the working for the Seven Ray Institute and is the
older generations. They live in a world where editor of their online magazine, The Journal of
spiritual paths are easier to find and esoteric Esoteric Psychology.
wisdom is no longer so esoteric. The author’s
hope is that they will be able to receive the Editorial Staff
important message embedded in Alice Bailey’s
presentation of the Ageless Wisdom and then
be motivated to pass the message on to others. Astrology Illumined: Revealing Soul
Through Astrology, by Donna Mitchell-
The chapters of this book can be read in any
order since they are each self-contained mod- Moniak & Sara Traub. Seeds of Light Pub-
ules dealing in a basic way with issues that lications, Leyden, Mass. 2007. Paperback,
every student on the Path can relate to such as 168 pages. US$15.00.
meditation, glamor, discrimination, challenges
encountered on the Path, death and rebirth, the
Seven Rays, money, and initiation, among oth-
A s the back cover of the book indicates,
Astrology Illumined is intended for the
beginning student of astrology, the practicing
ers. Three chapters, in particular, stand out as astrologer who wants a deeper understanding
being of critical practicality to the beginner. of esoteric astrology, or the spiritually-minded
The chapters on “Seeking the Way,” “Chal- person with a yearning for greater knowledge.
lenges on the Path” and “Discrimination and This reviewer qualifies for the first and last of
Liberation” are meant to guide the beginner to these categories.
a particular discipline by giving helpful tips
about techniques of spiritual approach, advice Astrology, contend the authors, is a “sea of
on how to discriminate among the various pur- forces,” and these forces at all levels of mani-

festation, “are actually Beings that share their about slow, predictable, steady progress.” A
energies and qualities with us.” Giving credit second “Glance Back” occurs after the last six
to the Beings immediately caught my interest. signs.
The authors use a term, “A Turn of the Spiral,” Another refinement is the inclusion of a special
to indicate how astrological interpretations chapter on “The Four Universal Signs.” Once
vary and can change according to a person’s again, the emphasis on the four elements is
growth and evolvement at a soul level. The presented as the third Turn of the Spiral—
way in which these growth patterns are de- which has evolved from the personal level to
scribed gives this book a clarity, simplicity the social level, and now the transpersonal
and, as claimed in the title, an unfolding illu- realm. A curious note that had never occurred
mination. to me was the fact that the last four signs: Sag-
ittarius, Capricorn, Aquarius and Pisces, all
The confusing sea of information and com-
have mythical animals as their symbols.
plexity that all previous books I have encoun-
tered on this subject almost drowned me, but The insertion of these special sections into the
the fresh language and new keys approaching main body of the book helps solidify the rest of
the major topics of this science—“Spiritual the information that is now needed to make an
Science,” as Rudolf Steiner would say—were actual chart. Of course, the Houses, Aspects
particularly helpful to me. Several examples and Ascendants are given their due and there
come to mind: are several appendices for quick reference.
1. A discussion of the elements—fire, earth, I guess that I most enjoyed the discussions for
water, air—in the introductory section of each zodiacal sign. Historical, literary, mytho-
the book focused my mind on the impor- logical and other illusions seemed to me
tance of these distinctions, unlike previ- broader and more penetrating than previous
ous books or articles that seemed to rele- books I’ve read. They are a far cry from the
gate these matters as a sort of after- canned phrases and one-size-fits-all paragraphs
thought of minor significance. that are found on the internet, for example. At
2. The planet Earth is given equal rights in my age I know many people in each of these
her own chapter. And a chapter is de- signs and it helped me see them with new eyes.
voted to Vulcan, an esoteric, unseen
It was helpful to have the Glossary of Terms,
planet, describing that influence on our
but unfortunately, it was incomplete. For in-
inner spiritual development.
stance, the words designated by asterisks: “Af-
3. A separate discussion of the cardinal, flicted” (page 5) and “Modes” and “Quality”
fixed and mutable qualities is given (page 37), were not actually included in the
much notice and even shows an insight glossary—though they were defined in the
into crosses as a Pythagorean geometric text.
relationship.
Although I am not as informed of the Tibetan’s
4. Rulership of the planets is explained
teachings as these two authors are, their
prior to the chapters of the zodiacal
thought-provoking approach to this subject,
signs, so when exoteric, esoteric or hier-
which has always been daunting to this Sagit-
archical rulers are mentioned, one has a
tarian, has inspired me to look more deeply
better sense of these differences.
into esoteric astrology. And I trust that many
In a departure from other reference books of readers will also enjoy this illuminating book.
this ilk, the authors inject a summary, called
Sylvia Lagergren
“A Glance Back,” after the first six signs. At-
Johnson City, TN
tention is called to the way in which each suc-
ceeding sign contrasts with the previous one,
e.g. “Aries is about rapid movement. Taurus is

Fall 2007
Cumulative Index for Volumes 1–3
Articles and Papers

Vol. No. Page
Assagioli, Roberto Balancing and Synthesis of the Opposites 1 1 7

Barrett, Richard Origins of the Seven-Levels-of- 2 1 55
Consciousness Model
Brown, Donna Synthetic Trends 1 2 9
The Qabalah and the Aquarian Avatar 1 3 25
Humanity’s Preordained Work: Responsibil- 2 2 31
ity to the Subhuman Kingdoms
The Evolutive Function of Love 3 3 9
Brown, Donna & Devas, Nature and 2 4 51
Nash, John Humanity
Chaumette, Yves Becoming Receptive to 1 3 47
Purpose
Deadman, Alison Letter, Musical Pitch, and Color in the Work 2 2 9
of Paul Foster Case
DeMotte, Charles An Historical Perspective 1 1 35
on Law and Its Spiritual Impact on Human
Consciousness
Domalske, Barbara Soul Relationships 1 2 15
Fields, Melessei Toward Synthesis 1 1 45
Gold, Jeffrey A Mystical Interpretation of the Binding of 1 4 25
Isaac
Hinds, John The Sacred Rule of Life: The Idea of Hier- 1 3 7
archy
Lansdowne, Zachary The Beasts of Revelation: Glamour and 2 3 35
Maya
Lemaire, Angela In the Tracks of Hercules 1 3 48
Lindsay, Phillip Zodiac and Ray Cycles in Esoteric Astrol- 2 4 15
ogy: The Beginning of the Age of Aquarius
Subraces of the Fifth Rootrace, The 3 2 13
Lyon, Bruce The Black Hole God 1 1 27
The Third Approach 1 4 9

Vol. No. Page
Lyon, Bruce (contd.) Peace, Jerusalem and Humanity 2 1 9

The Integral Esoteric 3 1 27
The Esoteric Integral 3 3 25
Shamballa 2007 3 4 17
Maret, Karl & The Heart Matrix and Esoteric Astrology: 3 4 9
Carmack, Lesley An Intuitive Analysis
Meader, William The Sonata of the Master Musician 1 2 19
Intelligent Design: An Esoteric Perspective 2 3 53
The Evolution of Consciousness: Two 3 2 9
Merge as One
Practical Mysticism: the Way of the Future 3 4 23
Mitchell-Moniak, The Secret of Translation 2 1 29
Donna
Going Up to Bethlehem 3 1 9
A World of Thought 3 3 15
Mulcahy, Patrick Kabbalistic Astrology: the YHVH Zodiacal 2 2 19
Mandala
Nash, John Duality, Good and Evil, and the Approach to 1 1 15
Harmony
Service Ideals in the Rosicrucian Movement 1 2 33
The Trinity and Its Symbolism 1 3 33
The Shekinah: the Indwelling Glory of God 1 4 33
The World Mother: Teachings of Helena 2 1 35
Roerich and Geoffrey Hodson
Christianity’s Role in a New World Religion 2 2 37
Discipleship and Disillusionment 2 3 43
The Seven Rays: a Case Study in the Dis- 3 1 33
semination of Esoteric Knowledge
Esoteric Healing in the Orthodox, Roman 3 2 37
and Anglican Churches
The Power and Timelessness of Ritual 3 4 35
(see also Donna Brown & John Nash)
Newburn, Kathy The Gentle Voice 2 2 53

Toward a New Manner of Relationship 3 1 11

Fall 2007
Vol. No. Page
Parrish-Harra, Carol A Way for the Courageous: Agni Yoga 3 2 27

Reigle, David On the Future Schools of Meditation 2 1 17
Invoking the Solar Angel: Vajrasattva Medi- 2 3 23
tation in the Ageless Wisdom Tradition
Richmond, Temple Fixed Stars in Esoteric Astrology 1 2 23
Affirming Planetary 1 3 13
Purpose
The Role of Alan Leo and Sepharial in the
Development of Esoteric Astrology:
Part I 1 4 13
Part II 2 1 47
Discipleship and Initiation: The Three
Stages and Seven Steps to Hierarchy and
Beyond:
Part I 2 3 9
Part II 2 4 27
Riddle, Dorothy The Will in its Various Forms 3 2 33
Rogers, Kim The Rise of the “New Religions” in the 3 2 19
Western World
Romero de Johnston, The Virgo Full Moon 2 4 45
Luisa
Freedom and Free Will 3 3 21
Seifer, Nancy Disciples and the Year 2025 2 4 9
Schaum, Cornelia The Cross of Life, or the Transformation of 3 4 27
the Vertical and the Horizontal
Vancil, Gerald A New Science for a New Age 3 3 33
Vieweg, Martin The Way of the Elder Brother 3 1 19
Völksen, Cornelia The Usefulness of Our Time 2 2 53
Watts, Jacqueline The Mind: Its Nature and Function 2 3 31
“A Subjective Symbolism and the Path 2 4 67
Worker”

Book Reviews
Vol. No. Page
Agni: Way of Fire by Bruce Lyon 1 4 53

Astrology Illumined: Revealing Soul Through Astrology by 3 4 55
Donna Mitchell-Moniak & Sara Traub
Book of Abramelin: a New Translation, The, by Geog 3 2 51
Dehn (ed.) & Steven Guth (transl.)
Brain and Belief by John J. McGraw 1 2 45
Burning Bush, The by Edward Reaugh Smith 1 1 46
Compass of Light, The, Vol. I: Figures of Speech in the 3 1 53
Great Invocation by Starling David Hunter III
Gentle Art of Blessing, The, by Pierre Pradervand 1 4 53
Going Deeper by Jean-Claude Koven 1 1 47
Heart of Islam, The, by Seyyed Hossein Nasr 3 1 52
Hidden Riches by Désirée Hirst 2 2 54
Living Word of Kuan Yin, The, by Hope Bradford & Lena 3 3 41
Lees
Magic in the World by Donna Mitchell-Moniak 2 1 57
Magic of Consciousness Workshops, The, by Glen Knape 2 1 57
Meditation: The Royal Road to the Soul by Niels 1 2 43
Brønsted
Meditations on Planets in Signs by James Davis 2 4 73
Planetary Awakening by Kathy Newburn 3 4 55
Peace Means Action by Yves Chaumette 1 1 47
Psychosynthesis: A Psychology of Spirit, by John Firman 3 3 38
& Ann Gila
Quest for the Soul by John Nash 1 2 43
Raising Lazarus: Integral Healing in Orthodox 3 2 52
Christianity by Stephen Muse (ed.)
Spiritual Symbolism of the Wizard of Oz by Javier J. Farias 2 3 58
Sword of Shamballa by Barbara Domalske 2 3 56
Revelation of Saint John, The, by Zachary Lansdowne 2 4 73
Roman Cult of Mithras, The, by Manfred Clauss 1 3 51

Fall 2007
Vol. No. Page

3 1 51
Sophia Sutras: Introducing Mother Wisdom by Carol
Parrish-Harra
Sophia Teachings, The, by Robert Powell 1 3 51

Soul and Its Destiny, The, by John Nash 1 2 45
Universe in a Single Atom, The, by the Dalai Lama 2 3 55
Working with the Will, by Bruce Lyon 3 3 37
News from the School

Vol. No. Page
School for Esoteric Studies 1 1 48

The Three Major Festivals (2005):
Easter Festival 1 4 41
Wesak Festival 1 4 45
Festival of Goodwill 1 4 50
Revelation of Beauty and Joy. A Poem by Chuck 2 4 75
Heinrichs
An Invitation 2 4 75
Invitation to Participate in the 2007 Subjective Group 3 1 55
Conference
Subjective Group Conference 3 2 53
The Three Major Festivals (2007):
Easter Festival 3 3 42
Wesak Festival 3 3 42
Festival of Goodwill 3 3 48

Fall 2007

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Esoteric

The Fall 2007

Quarterly A publication of the

The School for Esoteric Studies.

Further information about The Esoteric Quarterly, including

Editor in Chief: John F. Nash

Copyright © The Esoteric Quarterly, 2007.

The Esoteric Quarterly

The Cross of Life, or the 27

Quotes of the Quarter 7 of Ritual

Practical Mysticism: the 23

Copyright © The Esoteric Quarterly, 2007. 3

The New Millennium

School for Esoteric Studies

4 Copyright © The Esoteric Quarterly, 2007

A ll five articles in this issue of the Esoteric

Copyright © The Esoteric Quarterly, 2007. 5

Letters to the Editor

Dear Editor: have no choice and no escape or for the atti-

6 Copyright © The Esoteric Quarterly, 2007

Quotes of the Quarter

T he most incomprehensible thing about

Copyright © The Esoteric Quarterly, 2007. 7

Poem of the Quarter

Welcome to My World Where people are not sheep!

8 Copyright © The Esoteric Quarterly, 2007

The Heart Matrix and Esoteric Astrology:

Abstract resonant interaction between both of these cen-

T he field of the heart may be visualized as a

T he energetic matrix of the heart is re-

Copyright © The Esoteric Quarterly, 2007. 9

The twelve-fold nature of the zodiac is an ar-

10 Copyright © The Esoteric Quarterly, 2007

The matrix of circles, triangles and angular

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12 Copyright © The Esoteric Quarterly, 2007

mentioned as associated with the Christ im- Deeper Insights

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Figure 10 shows the central role of the Christ

14 Copyright © The Esoteric Quarterly, 2007

Finally, there is the collaborative work of

Copyright © The Esoteric Quarterly, 2007. 15

Summary able to centre oneself there. The heart is a

Shamballa W hen one is able to synthesise the three

Copyright © The Esoteric Quarterly, 2007. 17

The ‘word’ which opens this door is repre-

18 Copyright © The Esoteric Quarterly, 2007

Figure 5. The Three Solar Systems.

C ollective human consciousness can be

Copyright © The Esoteric Quarterly, 2007. 19

20 Copyright © The Esoteric Quarterly, 2007

Copyright © The Esoteric Quarterly, 2007. 21

Practical Mysticism: the Way of the Future

Summary has, historically, emphasized the importance of

T his article examines the next step in the

Copyright © The Esoteric Quarterly, 2007. 23

24 Copyright © The Esoteric Quarterly, 2007

Copyright © The Esoteric Quarterly, 2007. 25

“A masterpiece that weaves together the history of the soul

302 pages. Price $18.75

The soul’s sacred journey,

“For those who aspire to grow in knowledge

320 pages. Price $20.75

26 Copyright © The Esoteric Quarterly, 2007