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who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and up

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

emque memorant. ea vis numini, nomen aids; nulla simulacra, nullum peregrinae superstitionis vestigium. ut fratres tamen, ut juvenes venerantur. this alcis is either itself the nom, or a gen. of alx (as falcis of falx, which perfectly corresponds to the gothic alhs. a pair of heroic brothers was worshipped, without any statues, in a sacred grove; the name can hardly be ascribed to them^ it is the abode of the divinity that is called alx. numen is here the sacred wood, or even some notable tree in it^ 1 unless it were dat. pi. of alcus [or alca akkr. a wendicliolz, boliem. holec, which has been adduced, is not to the point, for it means strictly a bald naked wretch, a beggar boy, pol. golec, russ. gholiak. besides, the naharvali and the other lygian nations can scarcely have been slavs^ i a

uest with offinn, visiting offinn, meant simply to die, fornald. sog. 1, 118. 422-3. 2, 366. and was synonymous with faring to valholl, being guest at valholl, ib. 1, 106. among the christians, these were turned into curses: far p4 til o&ins! offins eigi j?ik! may osin's have thee (see suppl. here is shown the inversion of the kindly being, with whom one fain would dwell, into an evil one,2 whose abode inspires fear and dread. further on, we shall exhibit more in detail the way in which wuotan was pictured driving through the air at the head of the' furious (wtitende) host' named after him. valholl (aula optionis) and valkyrja obviously express the notion of wish and choice (germ, wahl, scotch wale. of the peculiarities of figure and outward appearance of this god, which are brought out in

ans (jugum mentis) agrees with that of fairguneis. his temples and statues were the most numerous in norway and sweden, and dsmcgin, divine strength, is understood chiefly of him. hence the heathen religion in general is so frequently expressed by the simple thor biota, srem. 113, het (called) d thor, landn. 1,12, truffi (believed) d thor, landn. 2, 12. he assigns to emigrants their new place of abode: thorr visaffb honum (shewed him, landn. 3, 7 3, 12. from the landnamabok we could quote many things about the worship of thorr]?ar stendr enn thors steinn, 2, 12. ganga til fretta vis thor, 3, 12. thorr is worshipped most, and freyr next, which agrees with the names thorvi&r and freyvi&r occurring in one family line 2, 6; visr is wood, does it here mean tree, and imply a priestly function?

essings were believed to proceed from niorsr also' ausigt seni niorsr (rich as n) was a proverbial saying for a wealtliy man, vatnsd. p. 202. snorri, in formali 10, identifies him with saturn, for he instructed mankind in vine-dressing and husbandry; it would be nearer the mark to think of him and freyr in connexion with dionysus or liber, or even with noah, if any stress is to be laid on niors's abode being in noatun. as' freyr' was affixed to other names of heroes (p. 211-2, i find geirniorffr used for a hero in general, siem. 266; conf. geirmimir, geirniflungr &c. the name itself is hard to explain; is it akin to north, as. nors, on. norsr, goth. naur])s? in sa3m. 109^ there is niarslas for sera firma, or pensilis? i have met with no nirdu, nerd, nird among ohg. proper names, nor with a

, and barhrogras in denmark, or the matricaria maritima inodora, whi^h retains the original name in iceland (see suppl^ in skane there is a baldursbcrg, in the ottingen country a balder7i, and in the vorarlberg, east of bregenz, baldcrschivang; such names of places demand caution, as they may be taken from men, baldar or baldheri, i therefore withhold the mention of several more. but the heavenly abode of the god was called brei&ablih, nom. pi (sa^m. 41, sn. 21-7, i.e. broad splendors, 1 the cases are hardly analogous: bseld-opr/ and regin-frtc. trans. 2 homer emphasizes the dark brows ot zeus and hera, ocfipus kvavia. conf. xevkocppvt and artemis xevko(f)pvvt, white-browed diana' germ, names of the camomile: kuhauge, rindsauge, ochsenauge (ox-eye. dalecarl. hvitet-oja (white eye, in buhus

liant hero, named thorkill, brooks the adventurous journey to ugarthilocus: all this is but legendary variation of the visit which, in snorri, thorr pays to utgarsaloki. still it is worth noticing, that thorkill plucks out one of ugarthilocus's huge spear-like hairs, and takes it home with him (saxo 165-6. the titgarcpar were the uttermost borders of the habitable world, where antiquity fixed the abode of giants and monsters, i.e, hell; and here also may have been present that notion of the bar, closing up as it were the entrance to that inaccessiljle region of ghosts and demons. whether in very early times there was also a saxon loico and an alamannic lohlio, or only a grcndil and krentil; what is of capital importance is the agreement in tlie myths themselves. to what was cited above, i

ur dame holde there are also holden, i.e, friendly spirits, a silent subterranean people, of whom dame holde, so to speak, is the princess (see suppl. for this reason, if no other, it must be more correct to explain the norse name hidla, hiddra from the on. hollr (lidus, fidelis, pi-opitius) which is huld in dan. and swed, and not from the oist. hulda (obscuritas) as referring to the subterranean abode of the mountain-sprites. in swedish folk-songs i find' huldmoder, hulda moder' said of one's real mother in the same sense as kara (dear) moder (sv. vis. 1, 2, 9; so that huld must have quite the meaning of our german word. it is likely that the term hulduiulk was imported into the icelandic tongue from the danish or norwegian. it is harder to explain the li inserted in the forms haldra, hid

ia, hell, the nether world and place of punishment. originally hellia is not death nor any evil being, she neither kills nor torments; she takes the souls of the departed and holds them with inexorable grip. the idea of a place evolved itself, as that of oegir oceanus out of oegir, and that of geban mare from geban; the converted heathen without any ado applied it to the christian underworld, the abode of the damned; all teutonic nations have done this, from the first baptized goths down to the northmen, because that local notion already existed under heathenism, perhaps also because the church was not sorry to associate lost spirits with a heathen and fiendish divinity^ thus hellia can be explained from hellia even more readily than ostara from ostara. in the edda, hel is loki's daughter

us et vaticinationibwi declararent, utrum proelium committi ex usu esset, necue. mistresses of families practised augury, perhaps women selected for tlie purpose, of superior and godlike repute like veleda. let us bear in mind, which gods chiefly concerned themselves with the event of a battle: offinn and frcyja draw to themselves all those who fall in fight, and osinn admits them to his heavenly abode (pp. 133, 305. this hope, of becoming after death members of the divine community, pervades the religion of the heathen. now the on. valr, as. wed, ohg. ival, denotes the carnage of the battle-field, the sum of the slain: to take possession of this val, to gather it in, was denominated idosa, kiesen, to choose; this verb seems a general technical term for the acceptance of any sacrifice made

du desire the knight espies in the forest a swan-maiden without her wimple (sans guimple. the wimple of the white-robed fay answers to the swan-shift. 6. wood-wives. we have seen that the wish-wives appear on pools and lakes in the depth of the forest: it is because they are likewise wood-wives, and under this character they suggest further reflections. the old sacred forest seems their favourite abode: as the gods sat throned in the groves, on the trees, the wise-women of their train and escort would seek the same haunts. did not the gothic aliorunas dwell in the woodland among wood-sprites? was not veleda's tower placed on a rock, that is, in the woods? the volundarqvisa opens with the words: meyjar flugo sunnan myrhvicf igognom, invented in fairy-tale fashion, to suit the name of their

4 7 INITIATION CEREMONY

from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round t

of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos crie

ABRAMELIN1

melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by abra-melin to abraham, with this difference, 2 introduction ii that the latter successfully passed through that test, while glyndon failed. it would also be especially such experiments as those described at length in the third book, which the author of the strange story had in view when he makes

s of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it wi

ABRAMELIN3

isturb. priara from prr= to shatter or break up. iparas from hebrew prs= to break in pieces, to divide, or part in sunder. this will give a formula of trouble. the sacred magick 127 no. h is a double acrostic of d g squares. malach from hebrew mlch= salt; also that which is easily dissolved; to dissolve. amanec from mnk= a chain, or from amn- stability. lanana from lnn= to lodge, or take up one s abode. ananal from an= labour, and nlh, to complete or finish. cenama perhaps from qnm= odoriferous. hcalam perhaps from hcl= spacious (as a palace. no. i is a double acrostic of c f squares. kosem, from hebrew qsm= to divine or prognosticate. obode, from hebrew obd= a servant. sofos from greek sophos= wise, learned, skilful. edobo, perhaps from db= to murmur. mesok from hebrew msk= to mingle or i

ALEISTER CROWLEY ACROSS THE GULF

d salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection

ther equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exc

perished in that great day s slaughter. so that the people of memphis had peace for awhile. but as for me, i mourned the loss of that young slave. i had his body embalmed as is not fitting for other than a king. and at the door of the temple i placed his sarcophagus beneath a hedge of knives and spears, so that there was no other access to my glory. like honour hath no slave had ever. thus then i abode three cycles of the season; and at the end of that time the high priest died. for mine was a strange and dreadful rite to do; none other, and none unfortified by magic power, could have done this thing. yet i too sickened of that everlasting sacrifice. i was become worn and wan; there was no blood but ice in my veins. i had indeed become all but a god. therefore i took the body of my nubian

es of mine, died not. then to him i spake, saying "arise, summon the priests and the people, all that remain. and let them build a temple unto osiris the god of the dead, and let the dead be worshipped for ever and ever" page 30 gulf.txt this i said, and went out from the city with the two slaves that i had left in the gate, and we went unto nile, unto a cave by the bank of the river; and there i abode for many months, weeping for isis my lady. for though i had avenged her in many dreadful deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the winds! now of my deeds at this period it is almost too horrible to tell. for i per

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

u and llaamu were brought forth and called by name, and for ages they grew in age and bearing. anshar and kishar were brought forth, and brought forth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his b

could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle against these sons of iniquity the murderous offspring who have destroyed a god. hubur arose, she who fashioneth all things, and possessor of magick like unto our master. she added matchless weapons to the arsenals of the ancient ones, she bore monster-serpents sharp of tooth, lo

hat i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the wast

ands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread

ALEISTER CROWLEY BOOK OF LIES

is applied to the ego to suggest the french "tourbillion, whirlwind, the false ego or dust-devil. true life, the life, which has no consciousness of "i, is said to be choked by this false ego, or rather by the thoughts which its explosions produce. in paragraph 4 this is expanded to a macrocosmic plane. the masters of the temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great wo

ALEISTER CROWLEY CONCERNING DEATH

yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening

ALEISTER CROWLEY LIBER 777

m hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ing animals to death in order to obtain the elemental as a slave is indefensible, utterly black magic of the very worst kind, involving as it does a metaphysical basis of dualism. there is, however, no objection to dualism or black magic when they are properly understood. see the account of the master therion's great magical retirement by lake pasquaney, where he "crucified a toad in the basilisk abode> within the circle, or the triangle, as the case may be, so that its energy cannot escape. an animal should be selected whose nature accords with that of the ceremony- thus, by sacrificing a female lamb one would not obtain any appreciate quantity of the fierce energy useful to a magician who was invoking mars. in such a case a ram<wolf would be still better in the case of mars. see 777 f

der the earth: on dry land and in the water: of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me. section d. water. hear me- ru-abra-iaf<form fiaof will be found preferable in practice "thou the wheel, thou the womb, that containeth the father iaf" mriodom "thou the sea, the abode" babalon-bal-bin-abaft "babalon! thou woman of whoredom" 268 "thou, gate of the great god on! thou lady of the understanding of the ways" asal-on-ai "hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven" aphen-iaf "thou treasure of iao" i "thou virgin twin-sexed! thou secret seed! thou inviolate wisdom" photeth "abode of the light

ALEISTER CROWLEY MAGICK WITHOUT TEARS

so rambling and diffuse that at first i couldn't make out what you were getting at, and at last decided that it is much too random to reproduce, or even to deal with in detail. i shall simply formulate the case for the prosecution, plead guilty, and appeal for clemency. the gravamen is that the path of the wise is gay with flowers, gilded with kiosks, and beset with snares; that every step is the abode of terror and rapture- and all that! yet i habitually write in the manner of a drunken dominie! you "gaped for aeschylus, and got theognis" i tempted you, it seems with the chymical marriage of christian rosencreutz, its incomparable mystery and glamour, its fugitive beauty, its ineffable romance, its chivalry and its adventure, pellucid gleams as of sunlight under the sea, vast brooding win

ALEISTER CROWLEY SEPHER SEPHIROTH

low, mean h (r) in these words, as follows (see 256, hrym) rm)l 272 earth)(r) to consume; to injure; brutish r(b a great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild bea

ALEISTER CROWLEY THE LOST CONTINENT

was established. previously the atla had been carried about as occasion demanded. it was now enshrined with some decency of ceremonial upon a mountain. about three hundred years later we find ourselves face to face with the first great mystery of atlas. this is a translation of the record of that most strange event "now it came to pass that all men turned black and died, and that the living atla abode alone, bearing mercury, whereof the sun knoweth. thus came again the true men of atlas, and their women, bearing gods and goddesses. and the void suffered nothing, and the earth was at peace. now then indeed arose art, and men builded, being blind. and there was light, and some of the light wrought mischief. wherefore the wise men destroyed them with their magic, and there is no record becau

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuith, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. but he should not injure himself and his right aforesaid; acts invasive of another individual's equal ri

moon<moon is not considered to be a light, but as a cohesion of the planet's atmosphere> d the paternal vibration- and men began to light fires upon the earth (fire. u like o with added refinement and a tinge of melancholy. o is completely self-confident (vulva- therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless abode. al ii,56 "begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you" the old comment 56. the god again identifies himself with the essential ecstasy. he wants no reverence, but identity. the new comment these passages are certainly very difficult. it seems as if they were given to meet som

ALEISTER CROWLEY THE QABALAH

ic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree

aterial shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity

ALEISTER CROWLEY THE SWORD OF SONG

rand thy sigil, thy resistless might, 435 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of tha

imaginary lady to whom sairey gamp in dickens martin chuzzlewit used to appeal. vide the daily papers of june-july 1901. cf. macbeth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good

y feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind nay, to the smallest grain of dust tossed on the utmost storms of the sahara! blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu r abu used to keep the mosquitoes away with the gossamer of his wings, so that the good man might be at peace. now the british government abode in that land, and when it heard that there was a bhikkhu living in a tree, and that the village folk brought him rice and onions and gramophones, it saw that it must not be. and little perdu r abu he

loud, with filthy words and acts unspeakable. over all of which stood the sun calm and radiant, and was glad to be. now, think ye well, was our father perplexed; and he knew not what he would do. for the children left their foulness and came soliciting with shameless words his acquiscence in their sport; and he, knowing the law of courtesy and pity, rebuked them not. but master ever of himself he abode alone, about and above. so he saw his virginity deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutt

nd our father being cunning to place aleph over tau read this reverse, and so beheld eden, even now and in the flesh. whence he sojourned far, and came to a great emperor, by whom he was well received, and from whom he gat great gifts. and the emperor (who is solomon) told him of sheba s land and of one fairest of women there enthroned. so he journeyed thither, and for four years and seven months abode with her as paramour and light-of-love, for she was gracious to him and showed him those things that the emperor had hidden; even the cubical stone and the cross beneath the triangle that were his and unrevealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed me

le: countenance beheld not countenance. so thereto he answered: our father, blessed be thou! countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried, before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so that this

that year, and of rosewomen, came a and u and m,1 the mighty musicians! and the third sign likewise, namely, of animals: for in that year every sheep had lambs thirteen, and every cart2 was delivered of a wheel! and other wonders innumerable: they are well known, insomuch that that year is yet held notable. now our father, being very old, came into the venerable grove of our august fraternity and abode there. and so old was he and feeble that he could scarce lift his hands in benediction upon us. and all we waited about him, both by day and night; lest one word should fall, and we not hear the same. but he spake never unto us, though his lips moved and his eyes sought ever that which we could not see. at last, on the day of d, the mother of p.,3 he straightened himself up and spake. this h

well away! use hath he little: ornament maketh he nothing: let him be cast out on the dunghills beyond jordan; let him pass into the s. p. p, and that utterly! with that our father sighed deep and laid back his reverend head, and was silent. but from his heart came a subtle voice of tenderest farewell, so that we knew him well dead. but for seventy days and seventy nights we touched him not, but abode ever about him: and the smile changed not on his face, and the whole grove was filled with sweet and subtle perfumes. now on the 71st day arose there a great dispute about his body; for the angels and spirits and demons did contend about it, that they might possess it. but our eldest brother v. n. bade all be still; and thus he apportioned the sacred relics of our father. to the angel agbaga

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ney and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blad

hat even the rags that thou possessest are torn from thee: or, 202 even should the kind cast his eyes on thee, that he be not overcome with fury at the presumption of thine offence, and order thee to be stripped naked and beaten from his garden with staves back to the hovel whence thou camest. and being a king, if thou seekest knowledge and understanding in a beggar's hut, thou shalt become as an abode of vermin, and a prey to hunger and thirst, and thy limbs shall be bitten by cold and scorched with fire, and all thy wealth will depart from thee and thy people will cast thee out and take away thy crown. yet there is hope for the beggar and the king, and the balances which sway shall be adjusted, and the sun shall drink up the clouds, and the clouds shall swallow the sun, and there shall b

er do i build up the kingdom of the great in which all carouse at one table. here virgins mingle with courtesans, and the youth and the old man know neither wisdom nor folly. i have conquered the deserts and the forests, the valleys and the mountains, the seas and the lands. my palace is built of fire and water, of earth and of air, and the secret place within the sanctuary of my temple is as the abode of everlasting mirth. all is love, life, and laugher; death and decay are not: all is joy, purity, and freedom; all is as the fire of mystery; all is all; for my kingdom is known as the city of god. the slave weepeth, for he is alone; o be not slaves unto yourselves, lashing your backs with the sorrows of your own begetting. but rather become strong in the widowhood of your joy, and evoke fr

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c world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits, which are called "the shells" by the qabalah, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent o

lls. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organisation. the third is the abode of darkness. next follow seven hells occupied by those demons which represent incarnate human vices, and those who have given themselves up to such vices in earth-life. their prince is samael, smal, the angel of poison and death. his wife is the harlot, or woman of whoredom, ashth znvnim, isheth zennuim; and united they are called the beast, chiva, chioa. thus the infernal trinity is complet

fleming? for neither of them were ever seen again. i think margaret understands; in the convent which she rules to-day there hangs beside a blood-stained cutting-whip the silver model of a fox, with the inscription "patricia margaritae vulpis vulpem dedit" francis bendick. 129 the pilgrim at the dawn of the bout of my life i set out for the palace of light. at the end of the road i have found an abode in the tavern of night. ever on! ever on! said the day-star, and shone! ever on! and above! said the even-star: rest in the night on my breast! beyond light there is love. but i stayed not; i feared a false witch in her weird. i went on, ever on, till the day and the night and the love and the light were, suddenly, gone. came the voice of the lord "now receive the reward 130 of the laughers

weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is love. at the end of the road i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wisdom while you waite [the hibernation of a. quiller, senior, and the approaching marriage of a. quiller, junior, have prevented either of them from contributing their columns as usual- ed] wisdom while you waite the book of ceremonial magic

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e bread and the salt are as the foundations of my body. which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris the justified. i am he who is clothed with the body of flesh: yet in whom is the spirit of the mighty gods. i am the lord of life triumphant over death. he who partaketh with me shall rise with me. i am the manifester in matter of those whose abode is in the invisible. i am purified; i stand upon the universe: i am the reconciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and disperse. undoubtedly t

and silent, and still; reflecting all, concealing all. i am the past! i am the inundation. he that ariseth from the great waters is my name. hail unto ye! o dwellers in the land of night. hail unto ye! for the rending of the darkness is nigh" the "hiereus" says "the priest with the mask of horus spake and said 'i am the water, turbid, and troubled, and deep. i am the banisher of peace in the vast abode of waters! none is so strong that can withstand the strength of the great waters: the vastness of their terror: the magnitude of their fear: the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm" illustration on p

e gathering of the waters through the rolled- back clouds of night. from the father of waters went forth the spirit rending asunder the veils of the darkness. and there was but a vastness of silver and of depth in the place of the gathering of waters. 276 "terrible was the silence of an uncreated world. immeasurable the depth of that abyss. and the countenances of darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved; and the light-bearers were for a space "i have said: darkness of the darkness; are not the countenances of darkness fallen with the kings that were? do the sons of the night of time endure for ever? not yet are they passed away "before all things are the waters; and the darkness and the gates of the land of night "and th

art be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have their abiding. come unto me, o tzaphqial, aralim, qashial, by the white threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance over the tree of life unto the place of the river. i stand upon the northern quarter of the universe o

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ranger explained that he had come on behalf of one who wished to buy a large number of skins, and then told him to mount up behind. hoping to effect a good sale, the seal-hunter obeyed, and was carried away at a wild gallop, which ended on the brink of a precipice. there his strange companion grasped him, and plunged with him into the sea. down they went, and down, till at length they reached the abode of the seal-folk. here, after a not unfriendly reception, the hunter was shown a huge jack-knife. it was his own- one which, that very morning, he had left in the back of a seal, and this seal, so he learned, was the father of the horseman. he was then taken to an inner cavern, where the wounded creature lay, and was requested to touch the wound. this he did, and the seal was forthwith cured

lls. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make his abode on land, so a maccodrum could assume the form of a seal and betake himself to the sea! while in this guise we are told that several maccodrums had met their death. 345 there is one local story which stands out from the rest, in that it contains a song by the animal: a band of north uist men slaughtered a number of seals on the heisker rocks, and brought them to the main island. they were spr

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reat mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow- these are her manifested powers in nature- where also she binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of mercury is the caduceus, whose twin serpents show again the dualistic power("note- woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal 169 fire hb:shin "for all things did the father of all things perfec

n. for further consideration of this 13 "vide" in the portal ritual the explanation of that terrible key "see" account of this ritual in "the temple" also, 13 is the numeration of aleph-chet-dalet= unity, as also is the great name of god, aleph-lamed, by aiq bekar or temurah- the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is mercury, the magus- the vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearfu

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he god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the dar

f thou wert under any bond or spell, or in distant lands or elsehow employed, yet nothing should enable thee to resist the power of our terrible conjuration; for if thou art disobedient and unwilling to come, we shall curse and imprecate thee most horribly by the fearful names of god the vast one; and we shall tear from thee thy rank and thy 186 power, and we shall cast thee down unto the fearful abode of the chained ones and shells, and thou shalt never rise again! wherefore make haste, o thou mighty spirit taphthartharath, and appear very visibly before us, in the magical triangle without this circle of art. i bind and conjure thee unto very visible appearance in the divine and terrible name iahdonhi, by the name iahdonhi, and in the name iahdonhi, i command thee to assume before us a ve

er is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [c

pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on

and.50 "the claim of the order that the true adepts were in charge of it was definitely disproved "in the order, with two certain exceptions and two 252 doubtful ones, he found no persons with any capacity for initiation of any sort "he thereupon, by his subtle wisdom, destroyed both the order and its chief "being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages" we must now leave the lection, to return to it again six years later, and as briefly as possible run through the chronicles of revolt, which consist of various documents for the most part printed towards the close of 1900 and the beginning of 1901, by such members of th

rath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of the eternities! bring me to thee, that i may be defended in this work of art. 274 thou, the centre and the silence! light shrouded in darkness is thy name! the celestial fire is thy father! thy mother the celestial sea! thou art the equilibrium of the all, and thou art lord against the face of

r-po-krat-ist! thou nameless child of the eternities! bring me to thee, that i may be defended in this work of art. 274 thou, the centre and the silence! light shrouded in darkness is thy name! the celestial fire is thy father! thy mother the celestial sea! thou art the equilibrium of the all, and thou art lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of silence: that i may go invisible: so that every spirit created, and every soul of man and beast; and every thing of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of god the vast one, who hath set limits and bounds unto all material and astral things, do i formulate a barrier and a bar without mine astral form, that it may be unto

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s, and all the gleaming of the spears; so that like an hart i may be brought to bay in thine arms, and be consumed in the unutterable joy of thine everlasting rapture. 13. o my god, thou mighty one, thou creator of all things, i renounce unto thee all that self which is myself, that black sun which shineth in self's day, whose glory blindeth thy glory; so that i may become as a rushlight in thine abode, and be consumed in the unutterable joy of thine everlasting rapture. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting l

thou unfailing cruse of joy, that art filled with the tears of the fallen! i adore thee, evoe! i adore thee, iao! o thou burning lust of the moon, that art clothed in the mist of the ocean! i adore thee, evoe! i adore thee, iao! o thou one measure of all things, that art dam of the great order or worlds! i adore thee, evoe! i adore thee, iao! o thou frail virgin of eden, that art ravished to the abode of hell! i adore thee, evoe! i adore thee, iao! o thou dark forest of wonder, that art tangled in a gold web of dew! i adore thee, evoe! i adore thee, iao! o thou tortured shriek of the storm, that art whirled up through the leaves of the woods! i adore thee, evoe! i adore thee, iao! o thou dazzling opal of light, that flamest in the crumbling skull of space! i adore thee, evoe! i adore thee

hee, evoe! i adore thee, iao! o thou moonlit peak of pleasure, that art crowned by viper tongues of forked flame! i adore thee, evoe! i adore thee, iao! o thou wolfish head of the winds, that frighteth the snow-white lamb of winter! i adore thee, evoe! i adore thee, iao! o thou dew-lit nymph of the dawn, that swoonest in the satyr arms of the sun! i adore thee, evoe! i adore thee, iao! o thou mad abode of kisses, that art lit by the fat of murdered fiends! i adore thee, evoe! i adore thee, iao! 65 o thou sleeping lust of the storm, that art flame-gorg'd as a flint full of fire! i adore thee, evoe! i adore thee, iao! o thou soft dew of the evening, that art drunk up by the mist of the night! i adore thee, evoe! i adore thee, iao! o thou wounded son of the west, that gushest out thy blood on

ight of day and night, a madness of mingling moons. yet i behold! 11. now mine eyes are seven, and are as stars about a star; and the lids of mine eyes are fourteen, two to each eye. also have i seven arms to do the bidding of the seven eyes; and each arm hath an hand of three fingers, so that i may rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me; therefore am i as a breath of wind blown over an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the day of creation. 10. two are the moons of my madness, like the horns on 71 the head of a goat. and between them burneth a pyramid

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hable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends

estuous mates. slay these: they are false shadows of the never-waning moon of love. olympas. what thought is worthy? marsyas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will's arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marsyas. all things excite their equal and their opposite. be great, and thou shalt be_ how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the

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eginning to wonder how they got into this funny world. 334 the devil "let us giggle" theodorus "hush, you have committed a horrible black magical act, you have slept with. leila["a creamy girl "good heavens, sir, i faint; call a policeman" theodorus "become acquainted with the queen of the nymphs. sister helen["nursing expert "a douche, smelling salts, eau de cologne, quinine" theodorus "from the abode of. brotherhood you are expelled["sobs, to the british museum you must go["snuffles, and read["pause 'the secret symbols of the rosicrucians" the devil "tut, tut. dear sisters, the train has stopped, we are at streatham hill- let us get out" alicia de gruys. on the loose. by george raffalovich. publishing office of the equinox, 124 victoria street, s. w. 1"s" net. the author of the man-cover

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awn["they do so" part i["twilight" venus "is enthroned on high, swathed in masses of red hair and roses. the altar is covered with roses; there is a small flame thereon] taurus "and" libra "draw the inner veil apart" libra "returns and kneels" libra. daughter of glory, child of earth's dione mild by the father of all, the aegis-bearing king! 83) spouse, daughter, mother of god, queen of the blest abode in cyprus' splendour singly glittering. sweet sister unto me, i cry aloud to thee! i laugh upon thee laughing, o dew caught up from sea! drawn by sharp sparrow and dove, and swan's wide plumes of love, and all the swallow's swifter vehemence, and, subtler than the sphinx, the ineffable iynx heralds thy splendour swooning into sense, when from the bluest bowers and greenest-hearted hours of h

ands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah when he creates his works. i am eternal; therefore everything acts according to my designs, and everything obeys my words. therefore i say unto thee: come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness

ALEISTER CROWLEY EQUINOX EQ I 6

t he sighed heavily. brother, quoth i, canst thou now tell me thy name? but he only answered me "it is a pity" and with that i returned to my task, and he guided me therein with his counsel and example. yet in the ark the gloom is fierce; the river without is but twilight, wherein shadows are free; within is darkness itself, and the essence and quintessence of darkness. in this terrific silence i abode for very long; then for an instant that seemed longer than many lives the sun of heaven broke in and smote mine eye, so that i fell backward nigh fainting. but he bade me be of good cheer and return to the task. i obeyed; and behold! again the sun, and behind the sun a glimpse of one appointed equally to be hidden and to be seen, each as may be fitting. but the brightness of the sun and its

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

of perpetual 'maya..since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the deva-chan only a hundredfold intensified"'bardo' is the period between death and rebirth and may last from a few years to a kalpa. it is divided into three sub-periods (1) when the ego delivered of its mortal coil enters into kama-loka (the abode of elementaries (2) when it enters into 'gestation state (3) when it is reborn in the rupa-loka of deva-chan. sub-period (1) may last from a few minutes to a number of years the phrase 'a few years' becoming puzzling and utterly worthless without a more complete explanation; sub-period 2nd is 'very long; as you say, longer sometimes than you may even imagine, yet proportionate to the ego's s

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

he mystic. cardinal richelieu calls contemplation that state "in which man sees and knows god without using the imagination and without discursive reasoning" and tauler expresses it thus "god desires to dwell in the superior faculties the memory, the intellect, and the will, and to- 61- from intellect to intuition copyright 1998 lucis trust operate in these after a divine manner. this is his true abode, his field of action; it is there that he finds his likeness. it is there that we must seek him if we desire to find him and by the shortest way. then the spirit is transported high above all the faculties into a void of immense solitude whereof no mortal can adequately speak..when, afterwards, these persons come to themselves again, they find themselves possessed of a distinct knowledge of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

of earth. from that high point of peace serene let him sound forth the words that will create the forms, build worlds and universes and give his life to that which he has made. let him project the forms created on the mountain top in such a way that they can cleave the clouds which circle round the ball of earth, and carry light and power. these shall dispel the veil of forms which hide the true abode of earth from the eye of the beholder" such is the end of the magical work. it involves the discovery that the astral plane and the astral light so-called are but the cinematographs created by man himself. what man has created he can also destroy. more as to the magical work i may not at this time give. the words that blend may not under any circumstances be given except under the oath of se

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

"hail, great physician of the world! all hail! hail, mighty infant who in years to come shall heal the nations and defraud the tomb. swift be thy growth, thy triumphs unconfined make kingdoms thicken and increase mankind. thy daring art shall animate the dead, and draw the thunder on thy guilty head- 145- from bethlehem to calvary copyright 1998 lucis trust then shalt thou die, but from the dark abode shalt rise victorious and be twice a god" 4 these words might have been appropriately addressed to christ, and they serve to indicate the antiquity of the mystery teaching which, with unbroken continuity, has revealed the divinity in man and shown him the way of a saviour. but in ancient times these mysteries were enacted in secret, and the rites of initiation were administered only to those

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

spiritual centre to which the christ gave the name "the kingdom of god (matt. vi.33. here dwell the "spirits of just men made perfect (heb. xii.23; here the spiritual guides of the race are to be found and here the spiritual executives of god's plan live and work and oversee human and planetary affairs. it is called by many names by many people. it is spoken of as the spiritual hierarchy, as the abode of light, as the centre where the masters of the wisdom are to be found, as the great white lodge. from it come those who act as messengers of the wisdom of god, custodians of the truth as it is in christ, and those whose task is to save the world, to impart the next revelation, and to demonstrate divinity. all the world scriptures bear witness to the existence of this centre of spiritual en

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

3 "the law of sacrifice and death is `in a mysterious way' the reversal of the first law, that of vibration. it is vulcan and neptune in opposition, as yet an incomprehensible idea to us (c.f. 597) 4 "in vulcan, the sons of mind have nearly completed their work (c.f. 742) capricorn tenth sign of the zodiac reference in the secret doctrine 1 "the dhyanis were connected with the crocodile and their abode in capricornus (i. 239) 2 "capricorn is the 10th sign of the zodiac. and has in it 28 stars (ii. 609. 612) 3 "there is a mystic connection between the names makara and kumara. a. it means and is connected with the pentagon. b. it represents five-fold man and therefore the five kumaras. c. it is related to the ocean god. d. it personifies solar fire (ii. 609. 610) 4 "capricorn is connected wi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

of god trained and brought to the point of detached and spiritually oriented servers. i would like to take this opportunity to express to you my appreciation (if such an inadequate word is aught but meaningless) of the constant and untiring service to the plan which you have so ceaselessly rendered. you have for years ever since you first returned to spain, and later in the place of your present abode undeviatingly followed the path of ceaseless, constant service. you have reached and have helped many. i would have you know that we are not unmindful; i would have you realise that the work which you do is planned by us and that your task is to render yourself sensitive to our "impression" this developed sensitivity is ever a difficult task for the first ray person. they prefer to stand alo

wever, has been impossible and will remain so until you have brought quietness and rhythm into your physical plane life. it was the realisation of this which prompted a.a.b. to beg you, not long ago, to settle down. she could not give ashramic reasons, for she intrudes not into that which i perforce must do, but she earnestly sought to help. my brother, no matter where you are, a settled place of abode is needed for all disciples, and this for several reasons. over the months or years, where a true disciple is concerned, this settled abode becomes a shrine, something is built which becomes magnetic and responsive to the ashram, and occultly speaking "the sensitive receiver of the disciple's physical brain can be located and found to be at peace" i trust you understand, and i would have you

er of your life, except the meditations in group formation at the headquarters of our work. you will find that these affirmations, affirmed by you three times a day, will suffice to calm your mind and turn the place where you abide into a shrine. this communication may be somewhat surprising to you. seldom do i deal with physical plane matters, and i deal with this matter of a "centre of peaceful abode" for you only because its lack and your refusal (an interior refusal) to seek a suitable place to live are indications of a mental condition which should be brought to an end by you. this restlessness affects the quality of your vibration, and this in turn, to a slight (a very slight) degree, affects your ashramic group of brothers. a future of service opens wide for you if, i repeat, you ar

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of god who dwell in sources far removed from our planetary life altogether; this involves the appearance of lives of such stupendous and divine expression and potency that only the massed spiritual purpose of vast numbers of men can be potent enough and far-reaching enough to pierce beyond the veil which protects the earth, to those far distant realms where they have their natural and everlasting abode. they cannot be reached by prayer or even by well formulated desire the expression of the wish life of the masses. they lie utterly beyond the realm of feeling (as humanity understands it) and dwell ever in that high place which can only be reached by intentionally directed, selfless thought. are there enough people in the world today whose focussed and illumined thought can be organised and

ove of god come from that spiritual centre to which the christ gave the name "the kingdom of god" here dwell the "spirits of just men made perfect; here the spiritual guides of the race are to be found and here the spiritual executives of god's plans live and work and oversee human and planetary affairs. it is called by many names by many people. it is spoken of as the spiritual hierarchy, as the abode of light, as the centre where the masters of the wisdom are to be found, as the great white lodge. from it come those who act as messengers of the wisdom of god, custodians of the truth as it is in christ, and those whose task it is to save the world, to impart the next revelation and to demonstrate divinity. all the world scriptures bear witness to the existence of this centre of spiritual

ALICE BAILEY THE LABOURS OF HERCULES

ldst thou die" this stage is curiously exemplified for us on a large scale in the fanatical sacrifices made in the orient, and under the inquisition and the protestant covenanters, of all who interpreted truth contrary to the conviction of a particular group of believers. when hercules had recovered from his insanity, as he fortunately did, we are told that a new name was given to him, that a new abode was assigned to him and that the twelve labors were laid upon him for fulfilment. we are told that these words were spoken to him "from this day forth thy [23] name shall no more be alkeides- 17- the labours of hercules but herakles. in tirjus shall thou make thy abode, and there, serving, thou shalt accomplish thy labors. when this shall be accomplished then thou shalt become one of the imm

chamber of the lord "the doe belongs not to a son of man, e'en though a son of god. carry the doe to yonder distant shrine, where dwell the sons of god and leave it there with them "why so, o teacher wise? the doe is mine; mine by long search and travel, and mine likewise because i hold the doe close to my heart "and are you not a son of god, although a son of man? and is the shrine not also your abode? and share you not the life of all who dwell therein? bear to the shrine of god the sacred doe, and leave it there, o son of god" then to the holy shrine of mykenae, hercules bore the doe, carrying it to the center of the holy place and there he laid it down. and as he laid it down before the lord, he noted on its [80] foot the wound, made by an arrow from the bow he had possessed and used

irds (sagittarius, november 22nd- december 21st) the myth within the place of peace the teacher stood, and spoke to hercules "o son of god who art also a son of man" the teacher said "the time has come to tread another way. at gate the ninth you stand. pass through and find the marsh of stymphalus where dwell the birds that havoc wreak. discover, then, the way to flush them from their long secure abode" he paused a moment "the flame that gleams beyond the mind reveals direction sure" he added "the task awaits. through gate the ninth you now must go" forward, then, went hercules, the son of man who was also the son of god. for long he searched until he came to stymphalus. before him lay the fetid marsh. a multitude of birds cawed raucously, a chorus menacing and dissonant, as he approached

ried out for help; but his words echoed vainly in the desolation, and were swallowed by the wind. the vision faded. hercules stood, as before, at the side of his guide "the shackled one whom you have seen is called prometheus" the teacher said "for ages has he suffered thus, and [170] yet he cannot die, being immortal. from heaven he stole the fire; for this he has been punished. the place of his abode is known as hell, the domain of hades. unto prometheus, o hercules, you are asked to be a savior. go down into the depths, and there upon the outer planes release him from his suffering" having heard and understood, the son of man who was also a son of god, embarked upon this quest, and passed through gate the tenth. downward, ever downward, did he travel into the binding worlds of form. the

virgo, the virgin asher this name is from ishtar. ashera is the goddess of plenty. she is depicted as a virgin, carrying a sheaf of wheat. see gen. 49, 20. libra, the scales or balances dan "dan shall judge his people" scorpio, the serpent or adder dan mentioned twice as two sons are assigned to gemini "dan shall be a serpent. that biteth the horses' heels" sagittarius, the archer joseph "his bow abode in strength. his horse is the one that scorpio follows fast after. capricorn, the goat benjamin in the egyptian mysteries capricorn is represented as a god with a wolf's head "benjamin shall raven as a wolf" aquarius, the water carrier reuben means "the pouring out of water. the living water. pisces, the fishes gad a play on "dag, the fish [225] journey through the signs (as a back-drop to t

APOCALYPSE MOSES

blishing company. apocalypses moses part of the "forgotten" books of eden from-the apocrypha and pseudepigrapha of the old testament r.h. charles oxford: the clarendon press, 1913 scanned and edited by joshua williams northwest nazarene college,1995 this is the story of adam and eve after they had gone out of paradise. chapter 1. 1 and adam knew his wife eve and went upwards to the sun-rising and abode there eighteen years and two months. 2 and eve conceived and bare two sons; adiaphotos, who is called cain and amilabes who is called abel. chapter 2. 1 and after this, adam and eve were with one another and while they were sleeping, eve said to adam her lord 'my lord, adam, behold, 2 i have seen in a dream this night the blood of my son amilabes who is styled abel being poured into the mout

BASIL VALENTINE TWELVE KEYS

alentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second key in the houses of the

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

o includes a host of diverse demonic beings; the human and animal realms are also found on the surface; and the heaven realm is where the gods and demi-gods reside. the intermediate realm is somewhat extraneous in this 13 see haarh 1969, pp. 134-136 for the development of this cosmological scheme. 10 scheme and so has become a location for a great deal of potential involvement, being an expansive abode of many hidden realms and deities.14 geographically, the tibetans have adopted the indian view of a universe with the mythical mount meru at its center acting as the axis mundi. this central mountain is surrounded by four major continents and eight subcontinents. india, as well as tibet and surrounding countries like khotan and mongolia, form the southern continent of jambudv.pa( dzam bu gli

ves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where is your abode? who are your parents? where is your essence" tsiu marpo replied "my abode is this very charnel ground of india. in tsang (gtsang),45 it is called the split cavern. my father is the savage demon lord lekpa. my mother is the violence demoness dongmarma. the essence of my life-energy is a tantra recited by glorious tamdrin" then the great spiritual master bestowed empowerments and gave tsiu ma

layers of sacrality. also, it is widely believed among tibetans that there are hidden lands within the tibetan geography accessible only to spiritually adept practitioners. these secret holy lands are buddha fields manifested on earth to advance the enlightenment of individuals. see dowman 1988; gyatso 1987; and huber 1999, pp. 39-57 for more on tibetan 36 tsiu marpo tells padmasambhava that his abode is a charnel ground in india as well as a specific cavern in tsang. indeed, though tsiu marpo first meets padmasambhava in india, he and his horsemen later welcome the spiritual master on his entry into tibet. this is significant for two reasons. first, it implies that tsiu marpo and his team are accessible everywhere, a notion that establishes the mythological foundation for ritual propitia

hist lens, as discussed in chapter 2. significantly, such a symbolic reenvisioning through temple construction can also be found in the architecture of samy monastery, intentionally structured like a ma..ala (figure 21. thus, the ma..ala becomes a method of control, superimposing the order of a buddhist universe on a hostile land. on a smaller scale, the ma..ala is initially used to establish the abode of a deity before continuing with a ritual program. with the ma..alas of tutelary deity, the ultimate ritual goal is to become fully associated with that deity as an expedient means toward enlightenment. in the case of tsiu marpo, as well as otherworldly deities, the goal is to establish his presence at the site of the ritual by first drawing the ma..ala of tamdrin. the first chapter of the

kite.vara; as such, he is one of the highest of buddhist deities. tamdrin also has the ambiguous position of being closely related to the worldly protector deities whom he must constantly keep in check. it is therefore understandable that one can only ritually access tsiu marpo by first propitiating and possibly embodying tamdrin. the initial act, however, is first to establish the ma..ala as the abode of these deities and, through this, contact them directly. the iconography of tsiu marpo and his horde is part of a much larger tibetan tantric tradition that commonly expresses its innumerable deities in wrathful guises. the reasons for this are multiple, but in the context of tsiu marpo and otherworldly protector deities, the purpose is primarily to convey a deity who engenders the dual po

oses. the act of this summoning and 117 mpg, p. 300.2: og min cho phrul bstan pa i zhing khams na/ zhe sdang gdug pa me dpung bar ba'i klong/ rakta chags pa i rba klong khrugs pa i dkyil/ dmar nag gru gsum bar ba i dkyil khor na/ bcom ldan das dpal rta mgrin rgyal po nyid/ khams gsum dbang du sdud pa i ting nge dzin bsgoms par sngags so. 61 subsequent propitiation is initiated by establishing the abode of the deity within the world through the symbolic drawing of the ma..ala. while snellgrove and davidson have provided excellent descriptions behind the history and purpose of the ma..ala, i would actually combine their two approaches and extend it further within the context of tibet. the ma..ala is an important element because of its ability to reshape the landscape. through the process of

eity to come and possess the oracle. this invocation can include musical accompaniment from thigh-bone trumpets and drums. havnevik provides an example in which the oracle herself chants the invocations and thus prompts the deity to descend of her own accord without the aid of monks.176 this stage of the ceremony also includes detailed iconographic descriptions of the deity as well as the deity s abode. as the chanting continues, the deity is said to descend gradually upon the oracle, forcing him or her to fall deeper into a trance state (figure 38. this transition is punctuated by huffing breath and violent movements that grow steadily exaggerated. the face assumes a dark red color, and assistants to the oracle place the heavy helmet upon his head, tying it tightly to his chin with belts

avnevik 2002, p. 272; and diemberger 2005, p. 156. 194 see havnevik 2002, p. 266. 195 bell 1946, p. 40. this information is further repeated in gibson 1991, p. 206-207; tucci 1987, p. 109; and maraini 1952, p. 148. 123 the east to signify the proper direction in which to search.196 the fourteenth dalai lama was afterwards discovered in amdo in the east. these sources also state factually that the abode of the tsiu marpo oracle was, understandably, samy monastery. de nebesky-wojkowitz s chapter on tsiu marpo continues to be the most informative on his oracle tradition. he even provides a vivid example of a characteristic of the tsiu marpo oracle relating to more of tsiu marpo s mythic history: tsi u dmar po is said to have been once defeated by a deity called dza sa dmar po [dzasa marpo, wh

r, in vain to place upon his own head tsi u dmar po s heavy helmet, which is worn during the trances by the medium of samye s best-known dharmap.la. after some time dza sa dmar po left tsi u dmar po s residence, and the monks then built for him a special shrine within the precincts of their monastery, the so-called dza sa dmar po i rab brtan [dzasa marp rapten. tsi u dmar po returned later to his abode, and from then on peaceful relations were established between these two deities. a trace of their dispute is, however, found in the circumstance that the oracle-priest of tsi u dmar po, when entering into the trance, will at the beginning of the fit always thrust his sword in the direction in which the shrine of dza sa dmar po lies.197 196 see goldstein 1989, p. 315. 197 de nebesky-wojkowitz

dalai lama. 226 see karmay 1988 and heller 2003. also see kohn 2001, pp. 49-51 for a discussion of the fifth dalai lama s acceptance of ritual dance. 227 the fourth of the four mundane activities (las bzhi; discussed in chapter 4. 228 see karmay 1988, p. 36. 229 see martin 1996a and 1996b. 130 pehar s iconography carries many common elements found among protector deities. he resides in a ma..ala abode with his retinue and is considered the head of a group of five deities called "the five body kings (rgyal po sku lnga. this structure is similar to tsiu marpo and his connection to the seven attendant riders.230 de nebesky-wojkowitz describes pehar as such: in the northern quarter [of the ma..ala, in a blue (or green) heavenly palace made of turquoise, comes forth from the syllable tri231 th

BLAVATSKY H P ANTHROPOGENESIS

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

s, was neither an ideal country, as surmised by the mythologists, nor yet a land in the neighbourhood of scythia and the danube* it was a real continent, a bona-fide land which knew no winter in those early days, nor have its sorry remains more than one night and day during the year, even now. the nocturnal shadows never fall upon it, said the greeks; for it is the land of the gods, the favourite abode of apollo, the god of light, and its inhabitants are his beloved priests and servants. this may be regarded as poetised fiction now; but it was poetised truth then. iii. the third continent, we propose to call "lemuria" the name is an invention, or an idea, of mr. p. l. sclater, who asserted, between 1850 and 1860, on zoological grounds the actual existence, in prehistoric times, of a contin

vings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra-venus the sol alter "the other sun" of the "seven palaces of the sun" that of lucifer venus is the third one in christian and jewish kabala, the zohar making of it the abode of samael. according to the occult doctrine, this planet is our earth's primary, and its spiritual prototype. hence, sukra's car (venus-lucifer's) is said to be drawn by an ogdoad of "earth-born horses" while the steeds of the chariots of the other planets are different "every sin committed on earth is felt by usanas-sukra. the guru of the daityas is the guardian spirit of the earth and men

fauna, and its men? this claim agrees not only with every ancient cosmogony, but also with modern science, and even, to a certain degree, with the theory of evolution, as may be demonstrated in a few words. there is no "dark creation" no "evil dragon" conquered by a sun-god, in the earliest world-cosmogonies. even with the akkads, the great deep (the watery abyss, or space) was the birthplace and abode of ea, wisdom, the incognizable infinite deity. but with the semites and the later chaldeans, the fathomless deep of wisdom becomes gross matter, sinful substance, and ea is changed into tiamat, the dragon slain by merodach, or satan, in the astral waves. in the hindu puranas, brahma, the creator, is seen recommencing de novo several creations after as many failures; and two great creations

a son of brahma, the great rishi, and virtually a "kumara" if not so in name- interferes with, and twice frustrates daksha's aim, by persuading those sons to remain holy ascetics and eschew marriage. for this, daksha curses narada to be re-born as a man, as brahma had cursed him before for refusing to marry, and obtain progeny, saying "perish in thy present (deva or angelic) form and take up thy abode in the womb" i.e, become a man (vayu purana; harivamsa, 170. notwithstanding several conflicting versions of the same story, it is easy to see that narada belongs to that class of brahma's "first-born" who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. of all the vedic rishis, narada, as already shown, is the most incomprehensible, becaus

mahamaya, the great illusion and deceiver. the light that shines from under the divine hammer, now degraded into the mallet or gavel of the grand masters of masonic lodges, is sufficient to dissipate the darkness of any human schemes or fictions. how prophetic are the songs of the three norse goddesses, to whom the ravens of odin whisper of the past and the future, as they flutter around in their abode of crystal beneath the flowing river. the songs are all written down in the "scrolls of wisdom" of which many are lost but some still remain: and they repeat in poetical allegory the teachings of the archaic ages. to summarise from dr. wagner's "asgard and the gods" the "renewal of the world" which is a prophecy about the seventh race of our round told in the past tense. the miolnir had done

presence of that higher self in man accounted for "the sons of mahat are the quickeners of the human plant. they are the waters falling upon the arid soil of latent life, and the spark that vivifies the human animal. they are the lords of spiritual life eternal "in the beginning (in the second race) some (of the lords) only breathed of their essence into manushya (men; and some took in man their abode" this shows that not all men became incarnations of the "divine rebels" but only a few among them. the remainder had their fifth principle simply quickened by the spark thrown into it, which accounts for the great difference between the intellectual capacities of men and races. had not the "sons of mahat" speaking allegorically, skipped the intermediate worlds, in their impulse toward intell

l. 2, page] 111 the shells of sheba hachaloth. the entire scheme is in the "chaldean book of numbers" and even in the zohar, if one only understood the meaning of the apocalyptic hints. first comes en-soph, the "concealed of the concealed" then the point, sephira and the later sephiroth; then the atzilatic world, a world of emanations that gives birth to three other worlds- called the throne, the abode of pure spirits; the second, the world of formation, or jetzira, the habitat of the angels who sent forth the third, or world of action, the asiatic world, which is the earth or our world; and yet it is said of it that this world, also called kliphoth, containing the (six other) spheres[[hebrew, and matter, is the residence of the "prince of darkness" this is as clearly stated as can be; for

soma, the moon, is taken to wife by the prachetasas, the production of the "mind-born" sons of brahma also, from whom they beget the patriarch daksha, a son of brahma[[footnote(s* the text has "from brahma were born mind-engendered progeny, with forms and faculties derived from his corporeal nature, embodied spirits produced from the limbs (gatra) of dhimat (all-wise deity. these beings were the abode of the three qualities of deva-sarga (divine creation, which, as the five-fold creation, is devoid of clearness of perception, without reflection, dull of nature. but as they did not multiply themselves, brahma created "other mind-born sons like himself" namely, the brahma-rishis, or the prajapati (ten and seven. sanandana and the other sons of vedhas (brahma) were previously created, but, a

primitive families at the region of their birth-place, show them to us grouped around the countries where jewish tradition places the garden of eden; where the aryans (zoroastrians) established their airyana-vaego or the meru. they are hemmed in to the north by the countries which join the lake aral, and to the south by baltistan, or little tibet. everything concurs in proving that there was the abode of that primitive humanity to which we have to be traced" that "primitive humanity" was in its fifth race, when the "four-mouthed dragon" the lake, of which very few traces are now left, was the abode of the "sons of wisdom" the first mind-born sons of the third race. yet it was neither the only one nor the primitive cradle of humanity, though it was the copy of the cradle, verily, of the fi

BLAVATSKY H P COSMOGENESIS

116 the secret doctrine. nothing to do with the classification of the septenary chain and belong to the purely aethereal, invisible worlds. these will be noticed elsewhere. suffice for the present to show that they are purposely referred to as though they belonged to the chain "another enumeration calls the seven worlds- earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth; placing the 'sons of brahma' in the sixth division, and stating the fifth, or jana loka, to be that where animals destroyed in the general conflagration are born again (see hindu classical dictionary) some real esoteric teaching is given in the "symbolism" he who is prepared for it will understand the hidden meaning- stanza v- continued. 3. he is their guiding spirit and leader. wh

s that the cherub placed at the gate of the garden of eden after the "fall" suggested to the venerable interpreters the idea of punishment connected with forbidden science or divine knowledge- one that generally leads to another "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is very small, and from the hindu serpents to the ophite cherubim, the third out of the seven of which was the dragon, the separation is still smaller, for both watched the entrance to the realm of secret knowledge. but ezekiel plainly describes the four cosmic angels "i looked, and behold, a whirlwind, a cloud and fire infolding it. also out of the midst there

f february, 1887, p. 305, first lecture on the bhagavadgita[[vol. 1, page] 137 the mystery of the female logos. cosmical, fohat* the "son of the son" the androgynous energy resulting from this "light of the logos" and which manifests in the plane of the objective universe as the hidden, as much as the revealed, electricity- which is life (b) kwan-yin-tien means the "melodious heaven of sound" the abode of kwan-yin, or the "divine voice" literally. this "voice" is a synonym of the verbum or the word "speech" as the expression of thought. thus may be traced the connection with, and even the origin of the hebrew bath-kol, the "daughter of the divine voice" or verbum, or the male and female logos, the "heavenly man" or adam kadmon, who is at the same time sephira. the latter was surely anticip

th matter; and the offer of the mother being accepted, the spiritus conceives "seven figures" and the seven stellars (planets) which represent also the seven capital sins, the progeny of an astral soul separated from its divine source (spirit) and matter, the blind demon of concupiscence. seeing this, fetahil extends his hand towards the abyss of matter, and says 'let the earth exist, just as the abode of the powers has existed' dipping his hand in the chaos, which he condenses, he creates our planet "then the codex proceeds to tell how bahak-zivo was separated from the spiritus, and the genii or angels from the rebels* then mano (the greatest, who dwells with the greatest ferho, call kebar-zivo (known also by the name of nebat-iavar bar iufin ifafin, helm and vine of the food of life* he

h a luxuriant tree in ecclesiastical christianity. it is already the outline of the two "supremes- god and satan. but in the stanzas no such idea exists. most of the western christian kabalists- pre-eminently eliphas levi- in their desire to reconcile the occult sciences with church dogmas, did their best to make of the "astral light" only and preeminently the pleroma of early church fathers, the abode of the hosts of the fallen angels, of the "archons" and "powers" but the astral light, while only the lower aspect of the absolute, is yet dual. it is the anima mundi, and ought never to be viewed otherwise, except for kabalistic purposes. the difference which exists between its "light" and its "living fire" ought to be ever present in the mind of the seer and the "psychic" the higher aspect

hat dominates the germinal plasm- is the key that must open one day the gates of the terra incognita of the biologist, now called the dark mystery of embryology (see text and note infra (f) the fifth group is a very mysterious one, as it is connected with the microcosmic pentagon, the five-pointed star representing man. in india and egypt these dhyanis were connected with the crocodile, and their abode is in capricornus. these are convertible terms in indian astrology, as this (tenth) sign of the zodiac is called makara, loosely translated "crocodile" the word itself is occultly interpreted in various ways, as will be shown further on. in egypt the defunct man- whose symbol is the pentagram or the five-pointed star, the points of which represent the limbs of a man- was shown emblematically

xing riddle for every branch of knowledge. the mythologists and symbologists of our day, confused by this incomprehensible glorification, on the one hand, and degradation on the other, of the same deified entity and in the same religious systems, are often driven to the most ludicrous mistakes. the church, firm as a rock in each and all of her early errors of interpretation, has made of ether the abode of her satanic legions* the whole hierarchy of the "fallen" angels is there; the cosmocratores- or the "world bearers (according to bossuet; mundi tenentes- the "world holders" as tertullian calls them; and mundi domini "world dominations" or rather dominators, the curbati, or "curved" etc, who thus make of the stars and celestial orbs in their course- devils! the difference made between the

t" means, here, that manas, our fifth principle (the fifth, because the body was named the first, which is the reverse of the true philosophical order* is in affinity both with atma-buddhi and with the lower four principles. hence, our teaching: namely, that manas follows atma-buddhi to devachan, and that the lower (dregs, the residue of) manas remains with kama rupa, in limbus, or kama-loka, the abode of the "shells (2) such is the meaning of manas, which "is, and is not (3) medhatithi translates it as "the one conscious of the i" or ego, not "ruler" as the orientalists do. thus they translate verse 16 "he also, having made the subtile parts of those six (the great self and the five organs of sense) of unmeasured brightness, to enter into the elements of self (atmamatrasu) created all bei

nmanifested) gross elements inclusive, formed an egg. and the lord of the universe himself abided in it, in the character of brahma. in that egg, o brahman, were the continents, and seas and mountains, the planets and divisions of the universe, the gods, the demons and mankind (book i, ch. 2) both in greece and in india the first visible male being, who united in himself the nature of either sex, abode in the egg and issued from it. this "first born of the world" was dionysius, with some greeks; the god who sprang from the mundane egg, and from whom the mortals and immortals were derived. the god ra is shown in the ritual (book of the dead, xvii, 50) beaming in his egg (the sun, and he starts off as soon as the god shoo (the solar energy) awakens and gives him the impulse "he is in the sol

's oedipus egyptiacus (vol. iii, p. 124) one can see, on the papyrus engraved in it, an egg floating above the mummy. this is the symbol of hope and the promise of a second birth for the osirified dead; his soul, after due purification in the amenti, will gestate in this egg of immortality, to be reborn from it into a new life on earth. for this egg, in the esoteric doctrine, is the devachan, the abode of bliss; the winged scarabeus being alike a symbol of it. the "winged globe" is but another form of the egg, and has the same significance as the scarabeus, the khopiroo (from the root khoproo "to become "to be reborn) which relates to the rebirth of man, as well as to his spiritual regeneration. in the theogony of mochus, we find aether first, and then the air, from which ulom, the intelli

BLUE EQUINOX

equinox 58 the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19

or ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffer

51. o thou light and delight, ravish me away into the milky ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way

her the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the faroff travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick

he faroff travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. the equinox 98 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so a

ns thee from the rest. this verse reads at first as if the heresy were still possible in the hall of wisdom, but this is not as it seems. the disciple is urged to find out his ego and slay it even in the beginning. 36. let not thy .heaven-born. merged in the sea of m y, break from the universal parent (soul, but let the fiery power retire into the inmost chamber, the chamber of the heart, and the abode of the world.s mother. this develops verse 35. the heaven-born is the human consciousness. the chamber of the heart is the anahata lotus. the abode of the world.s mother is the muladhara lotus. but there is a more technical meaning yet.and this whole verse describes a particular method of meditation, a final method, which is far too difflcult for the beginner (see, however, the equinox, on a

BOOK OF PLEASURE

the "does not matter- need not be" state, and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? this having once been (even symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he*(3) having become the gratifier by h

to his purpose by the use of sigils or sacred letters. by projecting the consciousness into one part, sensation not being manifold, becomes intensified. by the abstention of desire, except in the object, this is attained (at the psychological time this determines itself. by non-resistance (involuntary thought and action, worry and apprehension of non-fulfilment, being transient, find no permanent abode: he desires everything. anxiety defeats the purpose, it retains and exposes the desire. conscious desire is non-attractive. the mind quiet and focussed, undisturbed by external images does not distort the sense impressions (there is no hallucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret*(1) the means being simpicity

o those existences that can "fly" without wings- so shall we fly without machines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial value. the virtue of learning and acquiring knowledge by the ordinary means is in its worry and disappointment, of that degree which causes exhaustion: by that the desire might accidentally reach the real abode of knowledge, i.e, the sub-consciousness. inspiration is always at a void moment, and most great discoveries accidental, usually brought about by exhaustion of the mind. my formula and sigils for sub-conscious activity are the means of inspiration, capacity or genius, and the means of accelerating evolution. an economy of energy and method of learning by enjoyment. a bat first grew wings and

t to the corresponding sub-conscious stratum, its destination. the sigil being a vehicle, serves the purpose of protecting consciousness from the direct manifestation of the (consciously unacknowledged) obsession, conflict is avoided with any incompatible ideas and neither gains separate personality. it (the obsession) is either gradually assimilated and becomes organic or returns to its original abode, its purpose of illumination served. hence the mind, by sigils, depending upon the intensity of desire, is the book of pleasure (self love) get any book for free on: www.abika.com 36 illuminated or obsessed (knowledge or power) from that particular karma (the sub-conscious stratum, a particular existence and knowledge gained by it) relative to the desire, but not from memory or experience wh

BUDGE E

ountry towards the place of the body of osiris "the majesty of this great god [speaketh to] the gods who are in this country when he arriveth at these houses which are hidden, and which contain the image of osiris. this god crieth [to the hidden forms which p. 118 are in them, and they hearken to the voice of this god, and then he passeth them by" click to view the four kings of the south. in the abode of osiris are sixteen gods in mummied forms. the first four are bearded, and wear the menat and the white crown, and each is described by the title suten, i.e "king of the south" the second four are bearded, and are described as heteptiu, the third four are bearded, and wear the menat and the red crown, and each is described by the title bat, and the fourth four are bearded, and are called p

tuat, which is called thephet-asar sacred texts egypt ehh index index previous next p. 139 chapter vii. the seventh division of the tuat, which is called thephet-asar. the scene that illustrates the seventh division of the tuat, which is passed through by the sun-god during the seventh hour of the right, is introduced by three lines of text, which read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti

CASE PAUL F THE BOOK OF TOKENS

perior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the crown by name only. 5 in my supreme abode stand i as the onlooker. because of mine unwavering contemplation the stream of manifestation continueth on its course. whatsoever existeth hath its beginning in my will, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their s

element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [31] t h e book o f t o k e n s be thou not led a

second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. th

on of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire, because binah, although this sephirah is called the root of water, by practical qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as the name aima contains the paternal i, and as b i n h is formed from jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the ai

il against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pron

relation between the water which is "the mute, dark mirror, and the mental process whereby the wise attain to conscious union with the life-power [126] the meditation on nun* 1 i am the fish which swimmeth in the sea of the great waters bearing all things in my belly, even as it is written "he had his dwelling in the great sea, and was a fish therein" 2 this is the great fish wherein the prophet abode three days and three nights. and because of jonah's suffering is the great fish an emblem of all pains and sorrows. for as the prophet's anguish brought him to follow my way, so are all pains and sorrows the portals through which man passeth to the heart of the great mother. verily, the mother is the sea wherein swimmeth the fish, and the fish and the sea are one [129] t h e b o o k of t o k

ise art thou if thou knowest that the subtle serpent of temptation is in truth the anointed one who bringeth thee to liberation. 4 i am he who establisheth the time of the decree, who declareth the term of the days of adam. the fullness of those days shall see the strengthening of thy weakness, o israel, and in the renewal of thy powers shall be made manifest the plenitude of my great name in the abode of wisdom. for when thou hast been tried as by fire. the gold of thy beauty shall be purged of all dross, and the glory of the heavenly son shall all men behold. 5 then shall the vision of thy lord be granted unto thee, and seeing him shalt thou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young li

so the symbolic hebrew number of the perfected life of man" his days shall be an hundred and twenty years; genesis 6: 3. this number is also prominent in rosicrucianism, as the result of the continuous multiplication of the first five digits: 1 x 2 x 3 x 4 x 5 "strengthening, in the next section of the meditation, is mawkheen, m k i n, which also adds to 120 "the plenitude of my great name in the abode of wisdom" is a typical qabalistic passage. the divine name attributed to chokmah, wisdom, is jah, i h, and its numeral value is 15. the extension of 15, or the sum of the numbers from 1 to 15, is 120, so that in m k i n "strengthening" or "renewal" of powers, is manifested the plenitude of the numeral value of jah, i h. in this connection, also, note that jah, i h, is directly connected wit

the head which is not a head. 3 i am the sum of all perfections. the decad multiplied by itself. in this, my number, shall be found a key to the bringing forth of form [169] the book of tokens 4 my presence is the cause of every form, and to those who have eyes to see, wherever a man may plant his foot is holy ground. not alone in sanctuaries set apart, but in the street and market-place, in the abode of sin as well as in the house of prayer, mayest thou say with thy father jacob "surely the lord is in this place; and i knew it n o t" 5 verily, thy consciousness of body is my self-knowledge of form, and by that knowledge working in thee do i maintain thine existence i n all states and conditions. 6 behold, i dwell with thee, o israel, and thou dwellest with me. take heed that thou despise

CHRONOLOGIA RORISPERGIUS

e assassins in syria. 969 emperor mu-tsung is reported to have played cards with his wives- the earliest reference to playing cards. however, it is evident that these were the'domino' cards still in use in china. 987 ibn al-nadim. fihirst -contains citations from the book of the five mysteries, a service book of sabian religion. 1000- approximate founding of yezidi cult by sufi sheik adi in iraq. abode of learning active in cairo. spread of cathari manicheism throughout europe. leif ericson explores north america. 1004-1007) al-majriti, author of picatrix, dies 1010 earliest european mention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the w

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ub of rome.67 he said that compulsory birth control could be imposed by governments via the addition of "temporary sterilants to water supplies or staple food".68 shortly, when we come to the "report from iron mountain" you will see the even greater relevance of this statement. the 'brutal and tough-minded' decisions which ehrlich said would be required are evident in henry kissinger's much-loved abode, china. it was here that the one-child-per-family policy was implemented and paid for directly, or indirectly, by the united nations. western and chinese observers have spoken of seeing thousands of women "rounded up and forced to have abortions; of women "locked in detention centres or hauled before mass rallies and harangued into consenting to abortions; of "vigilantes abducting pregnant w

DAVID ICKE CHILDREN OF THE MATRIX

o children and students by official academia. you do not have to delve into the translations for long to see that much of the biblical old testament is simply an edited rewrite of these sumerian stories. the tablets talk of how king sargon was floated on a river in a basket of rushes, as i mentioned earlier. the bible tells this same story of "moses. the tablets describe a place called e.din("the abode of the righteous ones. the bible speaks of eden the garden of "god. the story of genesis is a summary of the same basic story that is told in the sumerian tablets in far more detail. interestingly, many of the terms translated into the english version of the old testament as "god" come from words that actually mean gods, plural, and the sumerians said the founders of their civilisation were

have no idea that this is going on. they are just the sheep controlled by forces they do not understand. and who started the mormons? joseph smith, hiram smith, and brigham young. they were all highdegree freemasons and from the merovingian (anunnaki) bloodline. this theme of reptilian-human hybrids can be seen in the story of adam and eve in the garden of eden (edin to the earlier sumerians "the abode of the righteous ones) in jewish lore, eve, who was tempted by the serpent, of course, was the ancestral mother of the nefilim and associated with the hebrew words meaning life and snake.20 satan("the adversary) is described in the old testament and the hebrew torah as the "old serpent" or "dragon" and he was said to be the ruler of the nefilim who fled within the earth after losing a cosmic

an story of edin, the "land of the gods or the righteous ones. there is again a common theme of the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in the form of a serpent tempted them to take the fruit of a forbidden tree. there is also the banyan tree under which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in

ish" torah, were all written by the levites, or under their supervision, during or after the captivity in babylon when the levites joined forces with the network of the babylonian reptilian priesthood. so you find the sumerian story of king sargon floating on the river in a basket of rushes rehashed by the levites in the account of the mythical character called "moses. and the sumerian edin, the "abode of the gods, became the garden of eden in the levite tales. the book of genesis is an edited version of the sumerian accounts and it is a mass of goddess symbolism. the "mana from heaven, which the moses-led israelites were supposed to have received from "god" or yhvh/jehovah, is actually a name for the goddess, mana, who, like el, ruled the underworld.8 the romans knew her as mana or mania

DAVID ICKE THE BIGGEST SECRET

and exodus were written by thehebrew priestly class, the levites, after they were taken to babylon from around 586bc. babylon was in the former lands of sumer and so the babylonians, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.din (the abode of the righteous ones. thisconnects with the sumerian name for their gods, din.gir (the righteous ones of therockets. so the sumerians spoke of edin and genesis speaks of the garden of eden.this was a centre for the gods, the anunnaki. the sumerian tablets speak of king8sargon the elder being found as a baby floating in a basket on the river and brought upby a royal family. exodus speaks of

y at the council of trent in 1545 that theroman church officially agreed that women had souls and then only by a majority ofthree votes! the seeds of this anti-feminine dogma in the christian church can be seenin its mirror, zoroasterism, the sect of the prophet (mythical sun god, zoroaster. heand his religion emerged yet again from persia, now turkey, the home of the taurusmountains and st pauls abode, tarsus. zoroaster was vehemently anti-women and hesaid that no women could enter heaven except those submissive to control, who hadconsidered their husbands lords. this whole philosophy is an almost word-for-wordrepeat of brahmanism, the appalling hindu creed which was introduced by the aryansto india many centuries before. st paul (the pisos and pliny) continued the anti-feminine agenda in

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

s, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a

DEITUS

air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, th

a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient on

DEMONIC BIBLE

thyself (drink from chalice) the 72 djinn of babylon after invoking the eight sub-princes of hell and the nine lords of the abyss, the magician may call upon the 72 lords of the djinn. the 72 lords rule over the 72 divisions of the earth. invoking these 72 lords gives the magician power over all the demons which dwell upon the earth but not the demons which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached th

DIABOLUS

ated the spark of the flame of selfknowledge. the devil as he is called later, mingled with both darkness and light; held within a light brighter than any mere angel, yet devoured those before him who were lost in self righteousness. as written in the bible, supposed words of jesus- ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it- gospel of john that the children of humanity are indeed the seed of samael and lilith, the devil are those descendents of cain the witch father, that those who affirm the devil are thereby of this spirit of strength and wisdom. the spirit of flame, calle

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

simile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//ww

her of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xlii

ii, 1. 665. 7. in reading egyptian religious texts, the existence of the heavenly annu, which was to the egyptians what jerusalem was to the jews, and what mecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tom

e book of the dead disappeared, until finally, in the theban version, the only chapters of this class which remain are the xxiind, xxiiird, cvth, and clist.[1] every chapter and prayer of this version was to be said in the next world, where the words, properly uttered, enabled the deceased to overcome every foe and to attain to the life of the perfected soul which dwelt in a spiritual body in the abode of the blessed. theban title of the book of the dead. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (17 of 36 [8/10/2001 11:22:55 am] the common name for the book of the dead in the theban period, and probably also before this date, is per em hru, which words have been variously translated manifested in the light "coming forth from the day" coming forth

meh-urt.[2] chapter lxxii. the chapter of coming forth by day and of passing through the hall of the tomb. vignette: the deceased adoring three gods. chapter lxxiii (this chapter is now known as chapter ix) chapter lxxiv. the chapter of lifting up the legs and coming forth upon earth. vignette: the deceased standing upright. chapter lxxv. the chapter of travelling to annu (on, and of receiving an abode there [1. for the variant vignettes see naville, todtenbuch, bd. l, bl. 8o. 2. one of the two variant vignettes shows the deceased in the act of adoring ra, and in the other the deceased kneels before ra, thoth, and osiris; see naville, todtenbuch, bd. i, b1. 83] p. xxxviii theban version: list of chapters. vignette: the deceased standing before the door of a tomb. chapter lxxvi. the chapter

ted from their heathen ancestors. it is not necessary here to repeat the proofs, of this fact which m. am lineau has brought together,[1] or to adduce evidence from the lives of the saints, martyrs and ascetics; but it is of interest to note in passing that the translators of the new testament into coptic rendered the greek greek a!'dhs by, amenti, the name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah an

ant version has "i brought into my own mouth my name as a word of power, and i straightway came into being" 2 the papyrus from which these extracts are taken is in the british museum, no. 10188. a hieroglyphic transcript and translation will be found in arch ologia, vol. lii, pp. 440-443. for the passages quoted see col. 26, l. 22; col. 27, l. 5; and col. 28, l. 20; col. 29, l. 6] p. ci next: the abode of the blessed. the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (10 of 10 [8/10/2001 11:23:38 am] sacred texts egypt index previous next the abode of the blessed. the egyptian heaven. the gods of the egyptians dwelt in a heaven with their ka's, and khu's, and shadows, and there they received the blessed dead to dwell with them. this heaven was situated in the sky, w

accompanied by two females who have on their heads "east" and "west" respectively.[2] the child of the union of seb and nut was the sun, who was born in the east in the morning, and who made [1. dizionario di mitologia egizia, tavv. i 150 ff. 2. ibid, tav. 158] p. ciii the egyptian heaven. his course along his mother's body, until he set in the west in the evening. the moon followed the sun's the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (1 of 4 [8/10/2001 11:23:43 am] course along his mother's body, but sometimes a second female is represented bowed beneath nut [1 (fig. 2, and this is believed to signify the night sky across which the moon travels. in an interesting picture which m. j quier has published[2] the goddess is depicted lying flat with her arms stretc

hagus of seti i. represents nu the god of the primeval water holding up the boat of the sun, wherein we see the beetle with the solar disk facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made his way to the world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is bent [1. lanzone, op. cit, tav. 155. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5 brugsch, religion und mythologie, p. 216] p. civ the egyptian heaven. round in a circle; the space enclos

rection it came back to the east. in the tuat lived all manner of fearful monsters and beasts, and here was the country through which the sun passed during the twelve hours of the night; according to one view he traversed this region in splendour, and according to another he died and became subject to osiris the king, god and judge of the kingdom of the departed. the fields of aaru and hetep. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (2 of 4 [8/10/2001 11:23:43 am] the souls of the dead made their way to their abode in the "other world" by a ladder, according to a very ancient view, or through a gap in the mountains of abydos called peka according to another; but, by whichever way they passed from earth, their destination was a region in the tuat which is cal

ELLIS LOW TWELVE 1907

introduction of our order in organized form. i esteem myself fortunate in having been one of the early settlers of montana-more fortunate in having, before i left the abodes of civilization, been raised to the sublime degree of master mason. when the company of which i was one entered what is now montana-then dakota-a single settlement, known by the name of grasshopper (now bannack, was the only abode of the white man in the southern part of the territory. our journey from minnesota of fourteen hundred miles by a route never before travelled, and with the slow conveyance of ox trains, was of long duration and tedious. it was a clear september twilight when we camped on the western side of the range of the rocky mountains, where they are crossed by the mullan road. the labors of the day ov

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

elieved to have been expelled from heaven for their sins; they endeavored to settle down in various parts of the earth, but were always rejected, and out of revenge they found their pleasure in injuring the inhabitants. xenocritus thought that penance and self-mortification, though not agreeable to the gods, pacified the malice of the cacodaemons. ahrimanes and his followers finally took up their abode in all the space between the earth and the fixed stars, and there established their domain, which is called ahriman-abad. as ahrimanes was the spirit of evil, his counterpart in persian dualism was ormuzd, the creative and benevolent being. aic see american institutes for research ailuromancy divination through superstitions concerning cats. for example, a black cat crossing your path is a b

e he functions for periods that vary with the state of his development, the primitive savage spending a relatively short time in the astral world, the civilized man spending relatively longer. the appropriate body is the astral body, which although composed of matter as is the physical body, is nevertheless of a texture vastly finer than the latter. although it is in its aspect of the after-death abode that the astral world is of most importance and most interest, it may be said that even during physical life, some clairvoyants and even ordinary people are said to be aware of it. this happens during sleep, or by reason of the action of anesthetics or drugs, or accidents; and the interpenetrating astral body then leaves its denser physical counterpart, taking with it the sense of pleasure a

ead crossed to the other world by means of a bridge is widely disseminated. rev. s. baring-gould stated in a book of folklore (1913: as peoples became more civilised and thought more deeply of the mystery of death, they conceived of a place where the souls lived on, and being puzzled to account for the rainbow, came to the conclusion that it was a bridge by means of which spirits mounted to their abode above the clouds. the milky way was called variously the road of the gods or the road of souls. among the norsemen, after odin had constructed his heavenly palace, aided by the dwarfs, he reared the bridge bifrost, which men call the rainbow, by which it could be reached. it is of three colours; that in the middle is red, and is of fire, to consume any unworthy souls that would venture up th

that one of the cacodaemons who appeared to cassius was a man of huge stature and of a black hue. early astrologers named the twelfth house of the sun cacodemon, as its influence was regarded as evil. it is said that the cacodaemons were the rebellious angels who were expelled from heaven for their crimes. they tried in vain to obtain settlement in various parts of the universe, with their final abode believed to be all the space between earth and the stars. there they abide, hated by all the elements and finding their pleasure in revenge and injury. their king was called hades by the greeks, typhon by the egyptians, and ahrimanes by the persians and chaldeans. sources: kendrick, tertius t. c. the kako-daemon or the cavern of anti-paros. london, 1825. cactomite a marvelous stone believed

physician a pitiable and blind man, the theologian a fanatical pedagogue, and the historian a wordmonger. then did i hear of the divinity of this temple. i cast my cares upon him, with my incertitudes and aspirations. when he took possession of my soul he caused me to perceive all objects in a new light; i began to read futurity. this universe so limited, so narrow, so desert, was now enlarged. i abode not only with those who are, but with those who were. he united me to the loveliest women of antiquity. i found it eminently delectable to know all without studying anything, to dispose of the treasures of the earth without the solicitations of monarchs, to rule the elements rather than men. heaven made me liberal; i have sufficient to satisfy my taste; all that surrounds me is rich, loving

strange bird, having the head of a pheasant, a long flexible neck, and a plumed tail, may often be seen flying in the midst of scroll-like clouds, or walking in a grove of treepeonies. this is the fengbuang, the chinese phoenix, emblem of immortality and appearing to mortals only as a presage of the auspicious reign of a virtuous emperor. the tortoise (kuei, which bears upon its back the seagirt abode of the eight immortals, is a third supernatural creature associated with strength, longevity, and (because of the markings on its back) the mystic plan of numerals that is a key to the philosophy of the unseen. colors have their significance, blue being the color of the heavens, yellow of the earth and the emperor, red of the sun, and white of jupiter or the year star. each dynasty had its o

the male divs, according to the legends of persia, were entrusted with the government of the world for 7,000 years anterior to the creation of adam, and they were succeeded by the female divs or peris, who under their chief, gian ben gian, ruled another 2,000 years. the dominion of the peris was terminated by eblis (the devil of the koran) who had been created from the elements of fire, and whose abode was previously with the angels. eblis or haris, as he was also called, became the leader of the rebellious angels when they were commanded to pay homage to the first created man. joined by the whole race of genii, the male and female divs, that he had formerly subjugated, he was, like them, deprived of grace. eblis and his immediate followers were condemned to suffer for a long period in the

er were allowed to wander over the earth, a constant source of misery to themselves and to the human race. divs were supposed to assume various forms, especially that of the serpent, and in the drawings annexed to the persian romances they are represented much as our own devils, ogres, and giants, in the tales of the middle ages. the writers of later times, both arabian and persian, localized the abode of these evil genii in the mountain kaf. their capital was ahermanabad, the abode of aherman their chief, who is identified with the ahremanes of the manicheans, that remarkable sect said to have borrowed their doctrines from zoroaster. the distinction of sex is a remarkable characteristic of the divs, and its evil results in a system of diabolic superstition may be read in the stories of th

do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, it would wander from the tomb and eat any kind of offal and drink any kind of dirty water which it might find in its path. but besides the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb. there is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the double. this is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the house of the ka, and that a priest, called the priest of th

e of the creatures of the elements as has the abbe de villars. some have contended that there are innumerable degrees among these beings, the highest resembling the lower angels, while the lowest may often be mistaken for demons, which they are not. not only do multitudinous variations of form and disposition characterize the elementals of this planet, the other planets and the stars are also the abode of countless hosts of elementary spirits, differing from those of our world perhaps more than the latter differ from one another. all the forms of beasts, insects, and reptiles, as well as strange combinations of the shapes of different animals, may be taken by the lower elementals of earth. the inhabitants of each element have their peculiar virtues and vices that serve to distinguish them

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court. encyclopedia of occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on

ter childbirth. it might be performed by fire or water. divination consisted for the most part of the reading of dreams, and was, as elsewhere, drawn from the acts of men or nature. omens were strongly believed in. when a star is seen in apparent proximity to the moon, old people say there will be a wedding shortly. the entrance into a house of an animal which does not generally seek to share the abode of man is regarded by the malays as ominous of misfortune. if a wild bird flies into a house it must be carefully caught and smeared with oil, and must then be released in the open air, a formula being recited in which it is bidden to fly away with all the ill-luck and misfortunes (sial jambalang) of the occupier. an iguana, a tortoise, and a snake, are perhaps the most dreaded of these unna

necessary, he claimed, in order to dominate these intelligences, to undergo the four trials of ancient initiation, and as these are unknown, their room must be supplied by similar tests. to approach the salamanders, therefore, one must expose himself in a burning house. to draw near the sylphs he must cross a precipice on a plank, or ascend a lofty mountain in a storm; and he who would win to the abode of the undines must plunge into a cascade or whirlpool. the air is exorcised by the sufflation of the four cardinal points, the recitation of the prayer of the sylphs, and by the following formula: the spirit of god moved upon the water, and breathed into the nostrils of man the breath of life. be michael my leader, and be sabtabiel my servant, in the name and by the virtue of light. be the

whole of it, but the ordinary individual in past imperfect experience has gathered only a comparatively small amount of thought and is, therefore, unable to perceive more than a small part of the surroundings. it follows from this that although the individual s bliss is inconceivably great, the sphere of action is very limited. this limitation, however, becomes less and less with the individual s abode there after each fresh incarnation. in the heaven world-division into which we awake after dying in the astral world, we find vast, unthought-of means of pursuing what has seemed to us good.art, science, philosophy and so forth. here, all these come to a glorious fruition of which we can have no conception, and at last the time arrives when one casts aside the mental body and awakens in the

f the titan vukubcakix, were undoubtedly possessed of magical powers. as boys, the twins were equipped with magical tools that enabled them to get through an enormous amount of work in a single day. when they descended into xibalba (the kiche hades) for the purpose of avenging their father and uncle, they took full advantage of their magical propensities in combating the inhabitants of that drear abode. xibalba itself possessed sorcerers, for within its borders were xulu and pacaw, who assisted the hero-gods in many of their necromantic practices. regarding divination, the maya possessed a caste of augurs, called cocomes, or the listeners, while prophecy appears to have been periodically practiced by their priests. in the books of chilan balam, which are native compilations of events occur

e been members of the hindu pantheon. many spirit families such as the seikkaso, akathaso, and bommaso, who inhabit various parts of the jungle trees, are of indian origin. the fulfillment of every wish depends upon the nats or spirits, who are all-powerful as far as humans are concerned. they are innumerable. any house might have its complement, who swarmed in its several rooms and took up their abode in its hearth, doorposts, verandas, and corners. the nats also inhabited or inspired wild beasts, and all misfortune was supposed to emanate from them. the burmese used to believe that the more materialistic dead haunted the living with a malign purpose. the people had a great dread of their newly-deceased relatives, whom they imagined to haunt the vicinity of their dwellings for the purpose

ns, periodicals and practitioners, published by the now defunct national astrological society. sources: weingarten, henry, comp. the naso international astrological directory. new york: national astrological society, 1977.78. rev. ed. 1980.81. nastrond the strand of the dead .the scandinavian and icelandic hell, said to be of an icy temperature. it lies in the lowest depths of niflheim, is a dark abode far from the sun, and its gates face the cutting north. its walls are formed of wreathed snakes, and their venom is ever falling like rain. it is surrounded by dark and poisonous streams, and nidhog, the great dragon that dwells beneath the central root of ygdrassil, torments and gnaws the dead. here loki is chained to a splintered rock, where the venom of the snake skada falls on him unceas

three lectures in which he affirmed this faith were published in a small book: mes experiences en spiritualisme experimentale. nielsson died in 1928. nif an egyptian symbol in the form of a ship s sail widely spread, symbolizing breath (see also egypt) niflheim the region of everlasting cold, mist, and darkness in teutonic mythology. it is situated north of midgard (middle earth.the present human abode, across the river gjol. it was into this region that the god odin banished the goddess hel to rule over the worlds of the dead. the lowest depths are named nastrond. strand of the dead. nightmare possibly deriving from the old english night and mara, a specter, indicating a terrifying dream. it is said to be caused by a disorder of the digestive functions during sleep, inducing the temporary

r than relinquish their notion of and predilection for the north pole as the real locality of paradise, they actually forced the sun out of the ecliptic and placed the pole on the elevated plains of lesser bokhara. however, the hindu description of this paradise seems to be analogous to the mosaic account. the traditions of kashmir represented that country as the original site of paradise and the abode of the first human pair, while the buddhists of tibet held opinions respecting the mountain meru similar to those of the hindus. they located the sacred garden, however, at the foot of the mountain near the source of the ganges. the muslims inhabiting adjacent countries adopted the belief that paradise was situated in kashmir. they believed the first man was driven from it, he and his wife w

mania brought to a close. spiritualism in 1843, an epidemic of preaching occurred in southern sweden, which provided joseph ennemoser with material for an interesting passage in his history of magic (1854. the manifestation of this was similar in character to outbreaks described elsewhere. a writer in the london medium and daybreak of 1878 states, it is about a year and a half since i changed my abode from stockholm to this place, and during that period it is wonderful how spiritualism has gained ground in sweden. the leading papers, that used in my time to refuse to publish any article on spiritualism excepting such as ridiculed the doctrine, have of late thrown their columns wide open to the serious discussion of the matter. many a spiritualist in secret, has thus been encouraged to giv

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, the kabbalah unveiled, london, 1951, the evil opposites of the sephiroth would be the ten archdevils, satan, beelzebub, and so on. 109 pico della mirandola and cabalist magic elusions, because it was too secret and holy to divulge. that is to say (or so i interpret it, pico believes that the fundamental experience of the cabalist, when the ten sephiroth or powers and names of god, take up their abode in his soul, having driven out all evil forces, is the same as the experience of the hermetist when the powers, having driven out the punishments, come to dwell in him and sing within him the "ogdoadic" hymn of regeneration. if my interpretation of these hermetic conclusions is correct, then it was not only on the level of their magics that pico married together hermctism and cabalism, but o

ists, dionysius was one of the main christian allies. the author of the celestial hierarchies was, of course, not really the areopagite with whom st. paul spoke but an unknown writer who composed under strong neoplatonic influence his work on nine orders of angels which he grouped into triads, each group of three representing one of the persons of the trinity. these nine angelic orders have their abode far above, or beyond the spheres of the universe, being orders of a purely spiritual or divine nature. 1 see r. klibansky, the continuity of the platonic tradition, london, warburg institute, 1939, pp. 42 ff. 2 hence he was, for ficino, not only the oilmen of platonism but the columen of christian theology (commentary on dionysius' liber de trinitate; ficino, p. 1013. 117 pseudo-dionysius an

FREEMASON BLUEBOOK

things for which most men strive, may we the more earnestly endeavor to obey the laws of god and labor to do good to our fellow men (the master now takes the apron and deposits it on the casket (if at the house; in the grave (if at the burial place) and continues as follows: master: the lambskin apron is an emblem of innocence and the badge of a mason. here we have no permanent lodge or place of abode, but we look for one to come. not trusting in ourselves, but in god, who preserveth the living and enliveneth the dead, we hope to pass an everlasting day of blissful brotherhood in a lodge in that house not made with hands, eternal in the heavens. this evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded there dwells within our tabemacle of clay an imper

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

olic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to be supposed that naioth and naim are places, or that they were used interchangeably. they describe two widely different classes of spiritually gifted people, which the ancient egyptians had marked by placing the uraeus upon the brows of one and at the navels of the other. the l

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

as been accomplished by lucifer, their great leader will be made plain in the following articles; for the present, suffice it to say, that in the earth period, when various planets were differentiated to provide proper evolutionary environment for each class of spirits, the angels under jehovah were set to work with the inhabitants of all planets having moons; while the lucifer spirits have their abode upon the planet mars. the angel gabriel is representative on earth, of the lunar hierarchy, presided over by jehovah; the angel samael is ambassador of the martial forces of lucifer. gabriel (who announced the coming birth of jesus to mary) and his lunar angels are therefore the givers of physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in t

FULLER J F C SECRET WISDOM OF THE QABALAH

e archetypal man- the form of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the

he holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally anni

world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! ma

he holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 25 this world is seemingly the abode of tetragrammaton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divi

ah vanish into the ecstasy of yetzirah; matter will have become pure form- that is a mathematical conception, a thought. the creation of hell. though the world of assiah is ruled by the inverse sammael (tetragrammaton despiritualized, and is, consequently, the realm of demoniacal forces, it is not hell as conceived by the qabalist, for hell is the reflection, or shadow, of this world; that is the abode of active forces turned upside down, the chaos which has to be stilled in order that shin, the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the mystery, the immediate consequences of this disruption being the birth of love and power, which before were united in a close embrace. the first is

away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. 14 the mad mullah of sudan fame sat in a cave under the nile and repeated to himself the two-andseventy names of allah until allah appeared to him. the qabalist hayyim samuel jacob falk, born in 1708, did much the same; an admirer, sussman shesnowzi, writes on one occasion he abode in seclusion in his house for six weeks without meat and drink. when at the conclusion of this period ten persons were summoned to enter, they found him seated on a sort of throne, his head covered with a golden turban, a golden chain round his neck with a pendant silver star on which sacred names were inscribed. verily this man stands alone in his generation by reason of his knowledge of ho

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

rom earth, from the starred heaven, and from the gloomy night, and whom the salt deep nourished into life. declare how first the gods and earth became; the rivers and th' immeasurable sea high-raging in its foam; the glittering stars, the wide impending heaven; and who from these of deities arose, dispensing good; say how their treasures, how their honors each allotted shar'd: how first they held abode on many-caved olympus--this declare, ye muses! dwellers of the heavenly mount from the beginning; say, who first arose? first chaos was: next ample-bosomed earth, of deathless gods, who still the olympian heights snow-topt inhabit. her first-born earth produced of like immensity, the starry heaven: that he might sheltering compass her around on every side, and be forevermore to the blest god

ol of archaeology, has ever been a place of peculiar interest to the mystic. here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or "touched by holy fire" of this sacred place forlong writes "christianity has never neglected this so-called pagan shrine, nor yet misunderstood it, if we may judge by the saint she has located here, for mr. hobhouse found in the rocky chasm dipped in the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

sun.onmalted milk the babies thrive, by malted milk the sick survive, the weak folk take it to make them strong, the old because they. will then live long;the strong ones take it to keep them well, and many more people than.lcantell255soldiers, sailors, and doctorstoo-and when you have tried it so will you! send for a sample,don'tdelay; there's much to gain and nothing to pay.dropus a line to our abode, simply;horlick,farringdon road, but if you'd like to add anymore, note that the number is 34.thecorrespondence was by no means concerned solelywithmalted milk. james horlick had extensivepropertyand business interests unconnectedwiththe foodcompanyand waite's predecessor, richard preston.ihad for some time looked after these onhorlick'sbehalf.butalthoughwaite found preston 'an extremely lik

GILBERT THE MAGICAL MASON

and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and

ngs, they fly and they know future events like the angels. codexchagija cap. ii.p,16. the names of several female demons are commonly noted; lilith said to have been adam's first wife, naamah and agereth. samael is the chief male demon; he has many of the characters of the christian satan; he is often called the angel of death, but it was alleged that he had no power over true hebrews. the proper abode of demons is gai hinnom, and there are seven portions in hell, each part named and having its special qualities and inhabitants. the original rosicrucians of medieval europe and their successors through recent centuries, have at all times widely proposed the existence of beings of a more refined nature than man, who are concerned in the regulation of the forces of nature, of the planetary po

aggeloswhich means a messenger.thefollowersofplato, and especiallytheneo platonists, believed that in dreams the earnest student of transcendental philosphy was taught by divine powers a knowledge of things relating to the higher life, to cosmic forces and world history. in greek myths, we findthatdreams were called sons ofnox-night,the mother of nemesis and of theparce,the fates.thedreams had an abode with two gates, oneoflvoryand one ofhorn;through one passed noble, and through the other false visions.*theold greek physicians and priests taught that sleep in the temples would often be fertile in dreams which would show the*see theodyssey,24,12; 19,560; andovid,metamorphoses11, 592190themagical masonway to the cure of diseases; an how to avoid dangers in after life.thecatholic faith also

mbols; one thing seen meaning another thing thus revealed.thegreeks referred dreams to zeus, to the god of the earth, and to the manes; also to hekate and to the moon.thegod of sleepwas called upnos, or as we now say, hypnos, the somnus of the romans. somnus and mors, sleep and death, were called the sons ofnox-night;they dwelled in subterranean darkness. dreams also were the sons of night; their abode, the cave of sleep, had two gates, one ofivory whence came forth false and flattering visions; the other of horn, through which issued true and noble dreams to good men. somnus had three sons who appeared in dreams, morpheus who appeared in the form of men; icebus who conterfeited animals and birds; and phantasus who supplied the scenery of dreams. morning dreams they said came true most oft

d.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into amenti, the underworld- the abode of the dead- where he reigned as king of the souls of the dead. isis was the goddess of nature, the mother of us all, and horus became the274themagical masontype of the beneficient son and sun. hence arose a public worship of this triad, and to them prayers for future happiness were directed, and to these deities temples were built, and public worship directed. supplementary to the cult of t

GILBERT THE SORCERER AND HIS APPRENTICE

triplicity of( 0 )and(2).thesymbolism of-thelionis alsoproperto('y')on account of its solar, fieryandmartialnature.ofephraim(ts )and( n) manasseh, classedtogetherundertheirfather'sname,jacob says,'iosephis a fruitfultwelvesigns and twelve tribes 43bough, even a fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him and shot at him, and hated him:buthis bow abode in strength, and the arms of his hands were made strong by the hands of the mightygodof jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed abov

who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward

t, as drawn from the teaching of the higher divine science of all ages, is that when this occurs. supposing that in the mechanical evolution of the universe it should occur- the functionsoftheworld as a place of human residence will have passed by, that it will then be rapidly approaching the state of a dead planet. lcalled it my own idea, but i believe it is shared by many occultists.theplace of abode of a humanity which has developed itself beyond the necessity for the state of trial in whichitnow is, will, i think, probably be elsewhere. to know then the characteristic of the earth or of any planet, we have to know simply the obliquity of its axis, and then to know the exact nature of the tatwic currents which belong to that plane to which it is polarised. the rules of the old astrologe

GNOSTIC HANDBOOK

like the many differing names of god, the various modern copyists have tended to use one word in numerous locations, where in realthe gnostic handbook page 83 ity there are multiple words in the original hebrew or greek, which each offer many possible interpretations. hell on earth the term sheol is used a lot in the bible and as used in the old testament can be interchanged with grave, pit, and abode of the dead. it is used to describe the state of the dead in relation to earth. the dead have no consciousness in relation to earth as they have returned to it! the grave or the state of being dead (without consciousness) is used to represent the lack of awareness the reincarnating soul has of the earth sphere. time and time again this term is used to refer to cessation of activity and not i

to represent the lack of awareness the reincarnating soul has of the earth sphere. time and time again this term is used to refer to cessation of activity and not in reference to an eternal fire or to any" spiritual realm. hell- first it stands for the hebrew sheol of the old testament and the greek hades of the septuagint and the new testament. sheol in old testament times referred simply to the abode of the dead and suggested no moral distinctions, the word hell as understood today, is not a happy translation. colliers encyclopaedia, 1986 vol. 12 pg 28. the term hades is the new testament equivalent of the hebrew sheol and therefore has the same meaning- the grave or in esoteric terms, the astral plane where a soul resides between incarnations and returns to earth again and again and aga

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e lost ten tribes who returned to israel after the captivity and that they saw the pharisees and saduccees as being of a dissimilar culture, race and spiritual heritage. the essenes and gnostics agreed with jesus in his evaluation of those who professed to be the jews of that period ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not gnostic theurgy page 90 in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of john 8:44,45. as time has progressed the talmudic form of judaism has become accepted. we have come to call the people who were khazars- jews and even have come to accept their appropriation of the name israel. the truth of the matter

GOLDEN DAWN RITUALS ENOCHALL

vient angel of fire angle of air tablet. cab: cacodemon of earth angle of air tablet/ rod. caba: govern (v (normally taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel acca. cacacom: flourish. cacarg: until. cacocasb/ cacocasp: another while/ another time. cacrg: until. cadaamp: angelic king ruling in the north-north-west. cafafam: abiding/ abode. cafafm: their abiding. calisa /kahisa: chis, are. calz: firmament. calzirg: governor of the third dvision of the aethyr lin (66. cam/ campiao: cacodemon of water angle of fire tablet, counterpart of the angel, amox. camascheth (meaning unknown) camliax: speak/ spoke (v. canal: workman/ workmen. canse: mighty (cf. cruscanse. ca-ol (meaning unknown; perhaps ca, therefore. caosg: earth (upon t

GOLDEN DAWN RITUALS K

nd letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows

the white brilliance of the divine spirit descend (the chief adept lowers face and hands. other adepts withdraw their wands) chief adept (raising his hand "in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe. guard this vault during this revolution of the solar course. keep far from it the evil and the uninitiated that they penetrate not into the abode of our mysteries, and inspire and sanctify all who enter this place with the illimitable wisdom of the light divine (chief adept gives the sign of 5=6. all others copy. pastos is replaced inside the vault, and the circular altar is placed on top. all resume positions as in the opening of the vault) closing chief adept/ second adept/ chief adept/ second adept/ third adept/ 14 chief adept "ave

GOLDEN DAWN RITUALS U1

waves of the sea the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea under a calm, does putrefy and become mephitic. the heart is the great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes

GOLDEN DAWN RITUALS VENUSZAM16

a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle

GOLDEN DAWN RITUALS Z1

he bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers

ar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenger of the gods" is the name of the hiereus, and he is "horus in the abode of blindness unto, and ignorance of the higher" hoor is his name. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of s

ears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common with all egyptian gods, he has a white linen kilt showing like an apron under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a pavement of purple and gold. 21 hiereus: horus in the abode of blindness unto ignorance of the higher. avenger of the gods. he wears the double crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body, like that of aroueris, is entirely scarlet. he wears a collar, armlets, and anklets of emerald; a waist

GOLDEN DAWN RITUALS ZAM10

roud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life

lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of

. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; ther

GOLDEN DAWN RITUALS ZAM11

i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain

GOLDEN DAWN RITUALS ZAM12

pt rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come

GOLDEN DAWN RITUALS ZAM14

and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be m

as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the head. step 14 "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our maste

of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the

GOLDEN DAWN RITUALS ZAM16

, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all

GOLDEN DAWN RITUALS ZAM18

rong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me u

may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the in

nce of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus, accomplish his/her true will. step 24 pause for some while for meditation, then close by usual formue the confession of the rosicrucian fraternity r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 here, gentle reader, you shall find incorpor

GOLDEN DAWN RITUALS ZAM20

uilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shin

tbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which

after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye to guard this my sphere. keep far from me the evil and the unbalanced, that they penetrate not into my abode of the mysteries. inspire and sanctify me that i may enter into the center of my being, and there, receive the illimitable wisdom of the light divine" step 32 give the signs of 5=6. close by purifying with n and consecrating with o or by l.b.r.p. and b.r.h. perform the reverse circumambulation, and adoration toward the east. after this say "nothing now remains but to partake of the sacred re

GOLDEN DAWN RITUALS ZAM21

her tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending

er, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at t

GOLDEN DAWN RITUALS ZAM22

i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which

GOLDEN DAWN RITUALS ZAM7

er tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descend

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

1; from fetish to god in graham hancock fingerprints of the gods 379 disposal, he avoids the use of force wherever possible.23 we saw in chapter sixteen that quetzalcoatl, the god-king of the mexicans, was believed to have departed from central america by sea, sailing away on a raft of serpents. it is therefore hard to avoid a sense of d j vu when we read in the egyptian book of the dead that the abode of osiris also rested on water and had walls made of living serpents .24 at the very least, the convergence of symbolism linking these two gods and two far-flung regions is striking. there are other obvious parallels as well. the central details of the story of osiris have been recounted in earlier chapters and we need not go over them again. the reader will not have forgotten that this god

outh of ancient egypt seas and oceans away farther even than the spice country of punt (which probably lay along east africa s somali coast).19 to confuse matters, however, punt was also spoken of sometimes as the divine land, or god s land, and was the source of the sweet-smelling frankincense and myrrh especially favoured by the gods.20 another mythical paradise was also linked to the neteru an abode of the blessed, where the best of humans were sometimes taken which was believed to be situated away beyond a large expanse of water. as wallis budge observed in his important study, osiris and the egyptian resurrection, the egyptians believed that this land could only be reached by means of a boat, or by the personal help of the gods who were thought to transport their favourites thither. 2

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not f

the dualistic forces of chaos to be surrounding your body and coalescing into a dark cloud. then say, lady of darkness, who dwells in the night which no man may approach wherein is mystery and depth unthinkable and awful silence: i charge you, in the name of infinite space, the lady nuit (nu-ee-teh, to grant my request. clothe me with yyourveil woven from that silent darkness that surrounds your abode of eternal rest, o goddess of the night sky; our lady nuit (nu-ee-teh. feel the dark cloud surrounding you intensify as you vibrate the name of the goddess, nuit (nu-ee-teh. step 4. the governors of paz. rise in your body of light to the furth aethyr, paz,and address the three governors as foyllows: o thotanf (teh-hoh-tah-neff [trace her sigil before you] she whose coming means victory; bams

ty. 349 i call you. i bind you. piripsol, piripsol (pee-ree-pess-oh-leh) mika babalon (mee-kah bah-bah-loh-en) i call you. i bind you. from your square a of black earth where horns milks his cow where the influence of the element water produces the hanged man, come forth and appear in this triangle. in the name of taxir (tah-etzee-ar) i call you. i bind you. by these names i evoke you. leave your abode in the kingdom of earth and appear to me here in the magical triangle without this circle in fair shape and true. come forth axir (ah-etzee-ar) and manifest yourself before me. step 7. you should be able to see the angel axir forming in the air above the triangle. if not, repeat step 6 until he so appears. as he materializes before you, say: o mighty axir (ah-etzee-ar) perform all of my dema

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

very often in modern german; in the anegenge 218^ and in strieker i find' der satandt/ the later mlg. zeno often repeats satanas. o.fr. goufre de satenie, saternie, ren. 20224, 28429, the last form stretching out a hand to saturn (p. 249, and suppl. all other names for the devil can be brought under three points of view, according as they are drawn from his character, his figure, or his place of abode. and to these may be added disguised forms of name. i. from his intrinsic nature the devil is called the evil, hostile^ so is our engel, angel borrowed, both name and thing. mone, who thinks' teufel' is unborrowed, and identifies both it and diabohis with dionysus (anz. 6, 351. 8, 449, will hardly bog:!lo over the germanuess of' engel' either. it is true sid^oxos (the slanderer, which the lx

les of thread or balls, and seek shelter with the mowers; but these, well knowing the dangei, keep them back with their scythes, and it is said to have often happened that the lightning came down and shivered the scythes, whereupon the giants with rueful moans rushed back into the mountain (afzelius 1, 10. it recalls to my mind the ivindball of the demons^ p. 640 (see suppl. iii. from the devil's abode in hell, whence he has dislodged^ the moravian peasant calls the -whirlwind hammer (meinert in the vienna jahrb. yoi. 48. anz. bl. p. 55, which may refer to donar as well as the devil, and thus agree with the fancies iinfolded on p. 6.s2; the devil is described as ventiia sirens and aquilo, greg. m. 1, 547. 570, and the mod. greeks call him dv /j.os, gramm. 3, 736. it is odd that the priscil

gramm. 3, 736. it is odd that the priscilliauists ascribed storms to the devil, thunder to his roaring, rain to his sweat, which sounds very heathenish. the mauicheans too explained thunderstorms by the fury of the chained devil. 2 witches confessed they had been converted into balls, and gone bobbing round stark naked on tables and benches. weng's nordl. hexenprocesse p. 54. names taken from his abode. 1001 the heatlien goddess, are borrowed his frequent names of hellewarte(-ward, sumerl. 7, 9. cod. pal. 361, 7p; hellehirie,'parz. 316,24; hellegrubel, mart. 4. 10^ 72^ hellewirt, ms. 2, 175, and the like .lohengr. 70, calling him hellescherge(-constable, says 'er las die sine an sich' he gathered his own unto him, just as wuotan receives the souls of his heroes. his dwelling lies in the no

ay in l. saxony' na hekelvelde varen' fare to h, sam. meiger ccciii; in denmark' gaa du dig til udhenfeldt' lyngbye's fiir. qv. p. 549. thiele 3, 71 spells it' til eehkenfjalds; what if the allusion be to hakelberg, hakelbernd (p. 923? veld is not our feld, but the on. fiall (fell, mens, as the dan. form fjiild shews; and hakelberg may 1002 devil. be the furious hunter's and therefore the devil's abode, nay, it is evidently mount helda in iceland, sometimes called hemiifiall, a rendezvous of witches; and fischart garg. 119^ calls it hecjcelberg. hekla itself is apparently named fr.om the shape of the cloak or cowl (cucullus, as wodan is the cloaked one, hacol-berand; so that there are many points of contact. abyssus^ whence our nobis, i have spoken of, p. 805, and only wish now to give ful

nd drove her' she rushed past me like the zauch (tyke, p. 1013' schmid's schwab, wtb. 544. that morbid imbecile condition of one whom the elves are said to have touched (p. 461) is undoubtedly analogous to possession by devils. the difference lies in this, that the heathen view makes the spirits operate purely from without, while in jewish, oriental and christian doctrine the devils take up their abode in a man's body, and for the abnormal condition to cease, they must be formally cast out. an actual incarnation took place (p. 338, and we speak of devils incarnate. saul is possessed by the evil spii'it. when nalas had defiled himself, the demon kalis entered into him, but retired at length, and passed into a tree (bopp's nalas pp. 234. 267. 196-8. even our early mid. ages furnish examples:

side by side. such formulas, whose words must long ago have become unintelligible to witches of the 16-1 7th cent, at once prove the injustice of the charge brought against them. it is to me a significant fact, that the imagination of the tortured witches still expressly owns to a journey 'au venesherg und in da^ paradis (mone's anz. 7, 426, meaning therefore the ancient elvish or even christian abode of bliss, and not a devilish one. the gradual intrusion of the devil by whom, according to the church's belief, men were possessed (p. 1015, is easily accounted for. the conception was radically foreign to the teuton mind, which tried at first to naturalize it by transferring it to a female being (p. 990. but when in course of time the christian notion of a male devil got the upper hand, the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e (p. 96 note) be a corruption of eta, eza? anyhow _the jettenbiihel (jetthro collis) reminds us of the bavarian jetteiiberg (mpn. boica 2, 219, ann. 1317, and mount jetten in eeinbote s georg 1717, where it is misprinted setten. near willingshauseu in hesse is another jetteiiberg, see w. crrimm on the runes, p. 271. 5 the ruined weissenstein, by werda near marburg, was ace. to popular legend the abode of a giant named essel (ezzal, and the meadow where at the fall of his castle he sank its golden door in the e. lahn, is still called ksselswerd. 3 isidore s glosses render the gallic name of a people ambro by devorator, which agrees with the ohg. transl. manezo, man-eater (graff 1, 528, the well-known mhg. manezze. 4 so thp. dan. fos, fossen, for the on. fors. dues, thues. 521 hickes (gramm

. 81-91. 2 i do not know that any tract in germany is richer in giant-stories than west phalia and hesse. conf. also kuhn s markische sagen, nos. 22. 47. 107. 132. 141. 149. 158. 202. temme s pommersche sagen, nos. 175-184. 187. 546 giants. on hard rock, that i can only select one here and there as samples of the style and spirit of the rest. bains of a castle near homberg in lower hesse mark the abode of a giantess; five miles to one side of it, by the village of gombet, lies a stone which she hurled all the way from homberg at one throw, and you see the fingers of her hand imprinted on it. the scharfenstein by gudensberg was thrown there by a giant in his rage. on the tyrifjordensstrand near bum in norway is a large stone, which one jutul fighting with another is said to have flung obliq

clumsiness. the same with a number of other resemblances between the two. the devil is described as many-headed like the giant, also, it is true, like the dragon and the hellhound. wherever the devil s hand clutches or his foot treads, indelible traces imprint themselves even on the hardest stone. the titans chased from olympus resemble the angels thrust out of heaven and changed into devils. the abode of the giants, like that of heathens and devils in general (p. 34, is supposed to be in the north: when freyr looks from heaven toward lotunheim (saem. 81) and spies the fair giantess, this is expressed in snorri 39 by( freyr leit i nor&rcett. in the danish folk-song of the stolen hammer, thorr appears as tord (thunder) af hafsgaard (seaburgh, while the giant from whom loke is to get the ham

he bottom of the custom (see suppl. of goddesses, no doubt the bath-loving nerthus and holda are the most nearly connected with water-worship (holda lives in wells, pp. 268, 487; and to them must be added swan-maidens, merminnes (p. 433, water-holdes, spring-holdes (p. 268, watermuhmes and nixies. to all of them particular rivers, brooks, pools and springs can be consecrated and assigned as their abode; oegir (p. 237) and ran (pp. 311, 497) ruled in the sea, and the waves are called their daughters: all this gives a new stamp to the veneration of the element. of this very natural, but not essential, combination of simple rude water-worship with a faith in higher beings, i will give a few more specimens. as those who cross a river by ferry or by bridge have to dread the power of the daemon

g, 1 sanskr. nabas, slav. n6bo&gt;(coelum, pi. nebesa, gr. z^0os, lat. nubes, nebula; ir. neam-h, wei. nev, armor, nef, lett, debbes (coelum, debbess (nubes; conf. lith. dangus above [and sky, welkin, with on. scy, germ, wolke, cloud. 2 bills of heaven are high ones, reaching into the clouds, often used as proper names: himmfioll, saem. 14&a. yngl saga cap. 39; himinbiorg, saem. 41, 92b is an abode of gods; spirits haunt the himillnberg (mons coelius, pertz 2, 10; himilesberg in hesse (kuchenbecker s anal. 11, 137. arnsb. urk. 118; a himmelsberg in vestgbtland, and one in halland (said to be heinrsah s; himel^^rc, frauendienst 199, 10. 700 sky and staes. beow. 1713; under swegle (sub coelo, beow. 2149; sweglrad (coeli currus, cod. exon. 355, 47; os. suigli. i call attention to the as

rom tunga (lingua, which word itself appears in ohg. himilzunga (graff 5, 682: the moon and some of the planets, when partially illuminated, do present the appearance of a tongue or a sickle, and very likely some cosmogonic belief 1 was engrafted on that; i know of nothing like it in other languages. all the heavenly bodies have particular spots, seats, chairs assigned them, which they make their abode and resting-place; they have their lodges and stages (sterrono girusti, 0. i. 17, 10. this-1 holds especially of the sun, who daily sinks into his seat a translation of the tongue to heaven. or was the twinkling of the stars likened to a tingling [ziingeln, a quivering nickering motion like that of the tongue? the moon s steady light does not bear that out, nor the ohg. form without the i. s

that the moon is mary magdalene, and the spots her tears of repentance (see suppl. the sun has had a slighter influence than the moon on super stitious notions and observances. magical herbs must be gathered, if not by moonlight, at least before sunrise (p. 621, and healing waters be drawn before sunrise (p. 586. the mounting sun dispels all magic, and bids the spirits back to their subterranean abode. twice in the year the sun changes his course, in summer to sink, in winter to rise. these turning-points of the sun were celebrated with great pomp in ancient times, and our st. john s or midsummer fires are a relic of the summer festival (p. 617 seq. the higher north, the stronger must have been the im pression produced by either solstice, for at the time of the sum mer one there reigns al

eserved for chap. xxxii (see suppl. niflheimr, where nffihoggr and other serpents (named in sasm. 44b. sn. 22) have their haunt round the spring hvergelmir, is the dread dwelling-place of the death-goddess hel (p. 312, goth. halja( c or heljo/ saem. 94 &lt;i heljo 49. 50. 51, is clearly spoken of a place, not a person, it is gloomy and black, like her; hence a nebelheim, cold land of shadows, abode of the departed, 1 but not a place of torment or punishment as in the christian view, and even that was only developed gradually (p. 313. when ulphilas uses halja, it is always for afys (matt. 11, 23. luke 10, 15. 16, 23. 1 cor. 15, 55, the infernus of the vulg; whenever the text has ryeevva, vulg. gehenna, it remains gaiainna in gothic (matt. 5, 29. 30. 10, 28),it was an idea for which the

dea for which the gothic had no word. the ohg. translator t. renders infernus by jiella (matt. 11, 23, gehenna 2 by kellafiur (5, 29. 30) or hellawizi(-torment 10, 28, and only filium gehennae by hella sun (23, 15, where the older version recently discovered is more exact: qualu sunu, son of torment. when the creed says that christ f nr8ar steig zi helliu (descendit ad inferna, it never meant the abode of souls in torment. in the heliand 72, 4 a sick man is said to be fiisid an helsid, near dying, equipped for his journey to hades, without any by-thought of pain or punishment. that as. poetry still remembered the original (personal) conception of hel, was proved on p. 314, but i will add one more passage from beow. 357: helle gemundon, meto$ ne cuison/ helaru venerabantur, deum verum ignor

s over franks, used this very word hello, for the dwelling-place of the dead: ut a mimis declamaretur, ubi tantus ille infernus esset, qui tantam multitudinem caesorum capere posset? 3 1 a latin poem on bp. heriger of mentz, of perhaps the 10th cent, 2 describes how one that had been spirited away to the underworld declared totum esse infernum accinctum densis ndique silvis/ meaning evidently the abode of the dead, not the place of punishment. even in a poem of the 12th cent (dint. 3, 104) jacob says: so muoz ich iemer cholen, unze ich so vare ze der lielle, 3 until i fare to hell, i.e. die. the 13th cent, saw the present meaning of helle already established, the abode of the damned; e.g. in iw. 1472: god bar thee out of helle! take thee to heaven, not guard thee from death, for the words

HAMIL THE ROSICRUCIAN SEER

consists, i may say of 24 letters of the different modes of expression. these letters are joined andshortened-inthe separate talismans it isso--thereare conjunctions of characters that look to the uninitiatedofquite a different description from the--language of their originals.theone form which all their expressions are taken is the talismanofthe sun, the one great talisman that belongs to their abode; their language you will see in my book 'i have long been desirous of penetrating the mysteries of the--order of r.c. will you give me the formula, or does your book contain it''itdoes 'as i have now one hour to spare, shall we commence with a page of chapter- of your ms 'i have not got it with me''ifi devote next friday evening to it will you bring the book with you?'140therosicrucianseerca

he appearance of the spirits that came to me upon earth.1had given myself up to their guidance without inquiring to what order they belonged, and i found whenitwas too late that i had been encouraging and communing with the planetary spirits, and not with those who can direct and counsel to their home. i believed from the information i received from those that visited me that the planets were the abode of men after death, that they formed the different degrees and modes of happiness, that some were evil and some good, and that the greatest felicity was enjoyed by those who were allowed to enter the sun. they never said one word to me of the spheres.1did not know that there was a short and direct mode by which1could obtain truth and profit by it everlastingly.1know now that1had the power of

son, and to the holy ghost. asallaerial spirits are very powerful and slow in their appearance, so also is their departure and it would be well for the invocant not to leave the limits of the circle for a few minutes after the licence is recited.crystalirmzancy,or the art ofinooauingspirits by thecrystal107under the compass of the heavens) that you come immediately from the place of your private abode or residence and appear to me visibly in fair and decent form in this crystal stone or glass. i do again exorcise and powerfully command thee spiritvassagoto come and appear visibly to me in this crystal stone or glass in a fair, solid and decent form. i do again strongly bind and command the spiritvassagoto appear visibly to me in this crystal stone or glass as aforesaid, by the virtue and

copy out much from his store. i wrote to him on monday last for the first time since my illnessbutas i have had no reply i suppose he continues ill. 1879 3 may i can't make hockley out at all and like yourself shall give up any attempts about him. he must please himself. he always was peculiar, however i bear him no enmity.81879 30 may i too have heard from hockley. when he has settled in his new abode we are to see him. 1880iijan. my poor uncle hervey remains in the same sad condition and so does our friend hockley. i had a sad letter from him lastweek-thefirst he had written me since last july.9188326feb. i saw hockley about a fortnight ago--to me he seemed in better health, but is sadly troubled at not being able to get any communication92therosicrucianseerifever there was anyone on thi

HEAVEN HELL

d texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power a

all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were p

with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix

the dead" in primitive times in egypt men thought that they would obtain admission into the kingdom of hetep by learning and remembering the secret name of this god and certain magical formulae, and by pronouncing them in the correct way at the proper time. the need for a consciousness of sin, and repentance, and a life of good works, were not then held to be indispensable for admission into the abode of the beatified. from the "book of gates" however, we learn that in the later dynastic period a belief was prevalent that those who worshipped the "great god" on earth, and made all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the text

he apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other be

te form all the views and opinions about their other world which were held by the theologians and the uneducated classes of egypt during this long space of time, and it must be said at once that the materials for such a work are not forthcoming. all that can be done is to collect from the copies that have come down to us of the books which relate to the state and condition of the dead, and to the abode of departed spirits, the beliefs which are enunciated or referred to therein, and, taking them so far as possible in chronological order, to piece them together and then make deductions and draw general conclusions from them. we must always remember that the texts of the various books of the dead are far older than the illustrations found in the later recensions of them which are now in our

rth by day" in its theban form, was an illustrated guide to the kingdom of osiris, but its teachings did not satisfy the strict followers of amen-ra, and they brought into use a recension of a work in which they were able to promulgate the p. 20 particular ideas of their order as to the future state of the dead. the followers of osiris believed that the righteous dead would find their everlasting abode in the kingdom of that god, and would enjoy in a fertile land, with running streams, a life very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of years" so that they might sail over the sky with him each day, and enjoy the sight of the earth on which they had lived, and might

e them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates of sekhet-aaru, and disarm the opposition of their warders, but the knowledge of certain formul, or words of power, and magical names. we are thus taken back to a very remote period by these ideas, and to a time when the conceptions as to the abode of the blessed were of a purely magical character; the addition of pictures to the formulae, or names, belongs to a later period, when it was thought right to strengthen them by illustrations. the deceased, who not only possessed the secret name of a god or demon, but also a picture of him whereby he could easily recognize him when he met him, was doubly armed against danger. p. 38 in additi

known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near which was the famous "gap" in the mountains, whereby the spirits of the dead entered the abode set apart for them. we see from this list also that the heaven provided for the blessed was one such as an agricultural population would expect to have, and a nation of farmers would revel in the idea of living among fields of wheat and barley, the former being p. 42 between seven and eight feet, and the latter between nine and ten feet high. the spirits who reaped this grain are said to hav

and so cleanses himself from all impurities; hast, where the god ari-en-ab-f binds on his head for him; usert, a pool in the first division, and smam, a pool in the third division of sekhet-hetepet. having visited all these places, and recited all the words of power with which he was provided, and ascribed praises to the gods, the deceased brings his boat to anchor, and, presumably, takes up his abode in the field of peace for ever. from the extract from the chapter of sekhet-aaru and sekhet-hetepet given above, it is quite clear that the followers of osiris hoped and expected to do in the next world exactly what they had done in this, and that they believed they would obtain and continue to live their life in the world to come by means of a word of power; and that they prayed to the god

HELENA BLAVATSKY NIGHTMARE TALES

. she shows the soulthe mighty warriors fallen by the hands of many of its past forms, on battlefield, as also in the sacred securityof home. it sees itself under the personages of maidens, and of women, of young and old men, and ofchildren. it feels itself dying more than once in those forms. it expires as a hero- spirit, and is led bythe pitying walkyries from the bloody battlefield back to the abode of bliss under the shining foliage ofwalhalla. it heaves its last sigh in another form, and is hurled on to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the

ere curiosity; had only peeped into the sanctuary never to set his foottherein again. what then "then" he answered "you would have only this short minute to record in your future self-consciousness andno more. our life hereafter records and repeats but the impressions and feelings we have had in our spiritualexperiences and nothing else. thus, if instead of reverence at the moment of entering the abode of spirit, youhad been harbouring in your heart anger, jealousy or grief, then your future spiritual life would be a sad one,in truth. there would be nothing to record, save the opening of a door, in a fit of bad temper "how then could it be repeated- i insisted, highly amused "what do you suppose i would be doingbefore incarnating again "in that case" he said speaking slowly and weighing ev

fatal counsellor. hence i followed the advice of my friends, andlaid aside for myself a modest sum, which would be sufficient to assure me a small income for life, or if i nightmare talesviii- a tale of woe48 ever left my new friends and instructors. having settled my earthly accounts and disposed of my belongingsat kioto, i joined the "masters of the long vision" who took me to their mysterious abode. there i remainedfor several years, studying very earnestly and in the most complete solitude, seeing no one but a few of themembers of our religious community. many are the mysteries of nature that i have fathomed since then, and many secret folio from the library oftzionene have i devoured, obtaining thereby mastery over several kinds of invisible beings of a lower order.but the great secr

tional masters of the streets of stamboul. nomadic life is infectious, they say, and no civilization is nightmare talesthe luminous shield49 strong enough to destroy the charm of unrestrained freedom when it has once been tasted. the gipsy cannotbe tempted from his tent, and even the common tramp finds a fascination in his comfortless and precariousexistence, that prevents him taking to any fixed abode and occupation. to guard my spaniel ralph fromfalling a victim to this infection, and joining the canine bedouins that, infested the streets, was my chief careduring our stay in constantinople. he was a fine fellow, my constant companion and cherished friend. afraidof losing him, i kept a strict watch over his movements; for the first three days, however, he behaved like atolerably well-educ

place is indicated by its proximity to some other more conspicuous building such as amosque, bath, or european shop; for the rest, one has to trust to allah and his prophet. it was with the greatest difficulty, therefore, that we finally discovered the british ship-chandler's store, atthe rear of which we were to find the place of our destination. our hotel guide was as ignorant of thedervishes' abode as we were ourselves; but at last a small greek, in all the simplicity of primitive undress,consented for a modest copper backsheesh to lead us to the dancers. when we arrived we were shown into a vast and gloomy hall that looked like a deserted stable. it was longand narrow, the floor was thickly strewn with sand as in a riding school, and it was lighted only by smallwindows placed at some

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit "woe to the soul which prefers to her divine husband (s

s less welcome to weak natures than the easy religious tenets of vicarious atonement, intercession, forgiveness, and deathbed conversions in the domain of eternal justice the offense and the punishment are inseparably connected as the same event, because there is no real distinction between the action and its outcome it is karma, or our old acts, that draws us back into earthly life. the spirit's abode changes according to its karma, and this karma forbids any long continuance in one condition, because it is always changing. so long as action is governed by material and selfish motives, just so long must the effect of that action be manifested in physical rebirths. only the perfectly selfless man can elude the gravitation of material life. few have attained this, but it is the goal of mank

er, for they prevent, as we see, the fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are most numerous, and actually manifested in present facts? but an answer is easily found to this, in the fact that, after crossing the hindu koosh, apollonius had been directed by a king to the abode of the sages, whose abode it may be to this day, and who taught him their unsurpassed knowledge. his dialogues, with the corinthian menippus, give to us truly the esoteric catechism, and disclose (when understood) many an important mystery of nature. apollonius was the friend, correspondent, and guest of kings and queens, and no wonderful or "magic" powers are better attested than his. towar

onsciousness on which the human instincts and ideation act in turn-viz, the body, its astral prototype, and physical vitality, being of no further use, remain on earth; the three higher principles, grouped into one, merge into a state of devachan, in which state the higher ego will remain until the hour for a new reincarnation arrives, and the eidolon of the expersonality is left alone in its new abode. here the pale copy of the man that was, vegetates for a period of time, the duration of which is variable according to the element of materiality which is left in it, and which is determined by the past life of the defunct. bereft as it is of its higher mind, spirit, and physical senses, if left alone to its own senseless devices, it will gradually fade out and disintegrate. but if forcibly

that there is a certain alliance and sympathy in natural things to each other, and of things manifest to occult powers, and discovered that all things subsist in all, fabricated a sacred science from this mutual sympathy and similarity and applied for occult purposes both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine natures into this inferior abode. magic is the science of communicating with, and directing supernal supramundane potencies, as well as commanding those of lower spheres; a practical knowledge of the hidden mysteries of nature which are known only to the few, because they are so difficult to acquire without falling into sin against the law. ancient and medieval mystics divided magic into three classes-theurgia, goetia, and

ing to the perceptive powers of a particular set of senses or the action of a particular force. planetary spirits rulers and governors of the planets. planetary gods. plastic used in occultism in reference to the nature and essence of the astral body, or the "protean soul (see "plastic soul" in the theosophical glossary) pleroma "fullness" a gnostic term used also by st. paul. divine world or the abode of gods. universal space divided into metaphysical aeons. plotinus a distinguished platonic philosopher of the third century, a great practical mystic, renowned for his virtues and learning. he taught a doctrine identical with that of the vedantins, namely, that the spirit soul emanating from the one deific principle was after its pilgrimage on earth reunited to it (see theosophical glossary

st century and early in the present one in france, england, and elsewhere. sthula-sharira the sanskrit name for the human physical body, in occultism and vedanta philosophy. sthulopadhi the physical body in its waking, conscious state (jagrat. sukshmopadhi the physical body in the dreaming state (svapna, and karanopadhi "the causal body" summerland the fancy name given by the spiritualists to the abode of their disembodied "spirits" which they locate somewhere in the milky way. it is described on the authority of returning "spirits" as a lovely land, having beautiful cities and buildings, a congress hall, museums, etc, etc. swedenborg, emanuel a famous scholar and clairvoyant of the past century, a man of great learning, who has vastly contributed to science, but whose mysticism and transc

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

and she passes most of her time in bed. she is getting over it, tho' slowly, but, with time, there is every reason to expect she will quite recover. to add to our troubles, we are obliged to quit this house at midsummer and we hope qp.a. will be all right long before that, or the removal will be very uncomfortable. i must see you and have a talk if i do come to london at the equinox. your present abode i think is not quite so inaccessible as that at chiswick. i in the political world, there seems to be unrest and disquietude all over the world, all pointing, at present, to some great crisis in human affairs. of this, the mahatmas seem to have been aware. there is no telling what may happen before i see you in march, and we may have much to talk of. i am better in health than i was, but sti

HP LOVECRAFT A DARK LORE

over again, and nothing dead or living was found in either of the collapsed shells which had been the bishop house and barn. no one cared to remain there amidst the stench and tarry stickiness, but all turned instinctively to the line of horrible prints leading on towards the wrecked whateley farmhouse and the altar-crowned slopes of sentinel hill. as the men passed the site of wilbur whateley's abode they shuddered visibly, and seemed again to mix hesitancy with their zeal. it was no joke tracking down something as big as a house that one could not see, but that had all the vicious malevolence of a daemon. opposite the base of sentinel hill the tracks left the road, and there was a fresh bending and matting visible along the broad swath marking the monster's former route to and from the

nd pathetic figure with hollow voice and disconcerting pallor- qualities shared to a singular degree by the one remaining servant maria. in the autumn of 1782 phebe harris gave birth to a still-born daughter, and on the fifteenth of the next may mercy dexter took leave of a useful, austere, and virtuous life. william harris, at last thoroughly convinced of the radically un healthful nature of his abode, now took steps toward quitting it and closing it forever. securing temporary quarters for himself and wife at the newly opened golden ball inn, he arranged for the building of a new and finer house in westminster street, in the growing part of the town across the great bridge. there, in 1785, his son dutee was born; and there the family dwelt till the encroachments of commerce drove them ba

ered up to that time had been at all specific. the discovery was doubly striking because it indicated as the newer curwen house, built in 1761 on the site of the old, a dilapidated building still standing in olney court and well known to ward in his antiquarian rambles over stampers' hill. the place was indeed only a few squares from his own home on the great hill's higher ground, and was now the abode of a negro family much esteemed for occasional washing, housecleaning, and furnace-tending services. to find, in distant salem, such sudden proof of the significance of this familiar rookery in his own family history, was a highly impressive thing to ward; and he resolved to explore the place immediately upon his return. the more mystical phases of the letter, which he took to be some extrav

her surviving life-form, although the winged types of our hill country are by no means the most highly developed. telepathy is their usual means of discourse, though we have rudimentary vocal organs which, after a slight operation (for surgery is an incredibly expert and everyday thing among them, can roughly duplicate the speech of such types of organism as still use speech. their main immediate abode is a still undiscovered and almost lightless planet at the very edge of our solar system- beyond neptune, and the ninth in distance from the sun. it is, as we have inferred, the object mystically hinted at as "yuggoth" in certain ancient and forbidden writings; and it will soon be the scene of a strange focussing of thought upon our world in an effort to facilitate mental rapport. i would no

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

uniform state until the glacial sheet came to crystallize the lower part for all succeeding time. indeed, one gained a curious impression that this place had been deliberately closed and deserted in some dim, bygone aeon, rather than overwhelmed by any sudden calamity or even gradual decay. had the coming of the ice been foreseen, and had a nameless population left en masse to seek a less doomed abode? the precise physiographic conditions attending the formation of the ice sheet at this point would have to wait for later solution. it had not, very plainly, been a grinding drive. perhaps the pressure of accumulated snows had been responsible, and perhaps some flood from the river, or from the bursting of some ancient glacial dam in the great range, had helped to create the special state no

HP LOVECRAFT FROM BEYOND

and without bodily motion peer to the bottom of creation" when tilliinghaut said these things i remonstrated, for i knew him well enough to be frightened rather than amused; but he was a fanatic, and drove me from the house. now he was no less a fanatic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they

HP LOVECRAFT POETRY AND THE GODS

d over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which she lived, that abode of coldness where relations were always strained and the inmates scarcely more than strangers? was it that, or was it some greater and less explicable misplacement in time and space, whereby she had been born too late, too early, or too far away from the haunts of her spirit ever to harmonize with the unbeautiful things of contemporary reality? to dispel the mood which was engulfing her more

HP LOVECRAFT THE ALCHEMIST

e, in the ungoverned madness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line surviv

HP LOVECRAFT THE MUSIC OF ERICH ZANN

shly written sheets still continued to pile up, that i saw zann start as from the hint of a horrible shock. unmistakably he was looking at the curtained window and listening shudderingly. then i half fancied i heard a sound myself; though it was not a horrible sound, but rather an exquisitely low and infinitely distant musical note, suggesting a player in one of the neighboring houses, or in some abode beyond the lofty wall over which i had never been able to look. upon zann the effect was terrible, for, dropping his pencil, suddenly he rose, seized his viol, and commenced to rend the night with the wildest playing i had ever heard from his bow save when listening at the barred door. it would be useless to describe the playing of erich zann on that dreadful night. it was more horrible than

HP LOVECRAFT THE PICTURE IN THE HOUSE

ed about examining the various articles which i had noticed. the first object of my curiosity was a book of medium size lying upon the table and presenting such an antediluvian aspect that i marvelled at beholding it outside a museum or library. it was bound in leather with metal fittings, and was in an excellent state of preservation; being altogether an unusual sort of volume to encounter in an abode so lowly. when i opened it to the title page my wonder grew even greater, for it proved to be nothing less rare than pigafetta's account of the congo region, written in latin from the notes of the sailor lopex and printed at frankfurt in 1598. i had often heard of this work, with its curious illustrations by the brothers de bry, hence for a moment forgot my uneasiness in my desire to turn th

HP LOVECRAFT THE STREET

imsy creations were these houses, for they were made to serve many a generation. within there were carven mantels and graceful stairs, and sensible, pleasing furniture, china, and silver, brought from the mother land. so the street drank in the dreams of a young people and rejoiced as its dwellers became more graceful and happy. where once had been only strength and honour, taste and learning now abode as well. books and paintings and music came to the houses, and the young men went to the university which rose above the plain to the north. in the place of conical hats and small-swords, of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that st

HP LOVECRAFT THE TERRIBLE OLD MAN

on of messrs. ricci, czanek, and silva, for that profession was nothing less dignified than robbery. the inhabitants of kingsport say and think many things about the terrible old man which generally keep him safe from the attention of gentlemen like mr. ricci and his colleagues, despite the almost certain fact that he hides a fortune of indefinite magnitude somewhere about his musty and venerable abode. he is, in truth, a very strange person, believed to have been a captain of east india clipper ships in his day; so old that no one can remember when he was young, and so taciturn that few know his real name. among the gnarled trees in the front yard of his aged and neglected place he maintains a strange collection of large stones, oddly grouped and painted so that they resemble the idols in

HP LOVECRAFT THE TOMB

f ancient granite, weathered and discolored by the mists and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later

the watcher been thus deluded? i was now convinced that a supernatural agency protected me. made bold by this heaven-sent circumstance, i began to resume perfect openness in going to the vault; confident that no one could witness my entrance. for a week i tasted to the full joys of that charnel conviviality which i must not describe, when the thing happened, and i was borne away to this accursed abode of sorrow and monotony. i should not have ventured out that night; for the taint of thunder was in the clouds, and a hellish phosphoresence rose from the rank swamp at the bottom of the hollow. the call of the dead, too, was different. instead of the hillside tomb, it was the charred cellar on the crest of the slope whose presiding demon beckoned to me with unseen fingers. as i emerged from

HP LOVECRAFT THE TREE

s friend and how not even the coming laurels of art could console him in the absence of kalos, who might have worn those laurels instead. of the tree which grew by the tomb, near the head of kalos, they also spoke. the wind shrieked more horribly, and both the syracusans and the arcadians prayed to aiolos. in the sunshine of the morning the proxenoi led the tyrant's messengers up the slope to the abode of the sculptor, but the night wind had done strange things. slaves' cries ascended from a scene of desolation, and no more amidst the olive grove rose the gleaming colonnades of that vast hall wherein musides had dreamed and toiled. lone and shaken mourned the humble courts and the lower walls, for upon the sumptuous greater peri-style had fallen squarely the heavy overhanging bough of the

HP LOVECRAFT THE WHITE SHIP

bearded man left the happy harbor for untraveled seas. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests are of aloe and sandalwood, even as the fragrant groves of camorin, and among the trees flutter gay birds sweet with song. on the green and flowery mountains of cathuria stand temples of pink marble, rich with carven and painted glories, and having in their courtyards cool fountains of silver, where purr with ravishing music the

IRISH WITCHCRAFT AND DEMONOLOGY

rd were about the king, where they were occupied at the playing of the chess, at the tables, in reading of romances, in singing and piping, in harping, and in other honest solaces of great pleasance and disport. therewith came the said woman of ireland, that clept herself a divineress, and entered the king's court, till that she came straight to the king's chamber-door, where she stood, and p. 56 abode because that it was shut. and fast she knocked, till at the last the usher opened the door, marvelling of that woman's being there that time of night, and asking her what she would 'let me in, sir' quoth she 'for i have somewhat to say, and to tell unto the king; for i am the same woman that not long ago desired to have spoken with him at the leith, when he should pass the scottish sea' the

im by threatening davis if he should attempt anything to his injury, and then vanished away in white. the following day taverner was summoned before the court of the celebrated jeremy taylor, bishop of down, who carefully examined him about the matter, and advised him the next time the spirit appeared to ask it the following questions: whence are you? are you a good or a bad spirit? where is your abode? what station do you hold? how are you regimented in the other world? what is the reason that you appear for the relief of your son in so small a matter, when so many widows and orphans are oppressed, and none from thence of their relations appear as you do to right them? that night taverner went to lord conway's house. feeling the coming presence p. 141 of the apparition, and being unwillin

ISIS UNVEILED

mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siv

n to us through the ages" now so far from it being poasible that there ever were two genmne diair* of this kind, the majcnity of critics show that peter never was at rome at all; the teaso m are many and unanswerable. perhaps wc had better begin by pointing to the wmla of justin martyr. this great diampion of christianity wntiiig in the early part of the second century in some, where he fixed his abode, eager to get hcdd of the imst proof io favor of the truth for which he susefed, seems perfeeuy tmomsnoiw ef st pebr't txitleneeji neithft does any other writer of any consequence mention him in connexion with the church of rome, earlier than the days of iteoaeus, who set himself to invent a new religbn drawn from the depths of his imagination. we refer the reader anxious to leam more to the

ng him and his own confessor which made the polish nobleman become a lutheran. he felt at first so indignant at the 'heresy' of the reformation spreading in lithuania, that he traveled all the way to rome to pay his homage of sympathy and veneration to the pope. the latter presented him with a precious box of relies. on his return home his confessor saw the virgin, who descended from her glorious abode for the sole purpose of blessing these relics and authenticating them. the superior (tf the neighboring convent and the mother-abbess of a nunnery both saw the same viaon, with a re-enforcement of several saints and martyrs; they prophesied and "felt the holy ghost" ascending from the box of relics and over- shadowing the prince. a demoniac provided for the purpose by the clergy was exorcize

ihth the egyptian th apeutae. piititvit, p. s15. 314. matt. liii, 10-13. 315. p. 47 (4th ed. 316. t1)i deacent to hades signified the ineritable fate of each mui to be united for s time with a tetreetrial body. this union, or dark prospect for the soul to &da )t elf digitizec by google 146 isb dntbiled given only to the 'jterjed' to enjoy and leun the mysteries c^ the divine elynmn, the celestial abode of the blessed; this elysium bong unquestionably the same as the 'kingdom of heaven* to contradict or reject the above, would be merely to shut one's eyes to the truth. the narrative of the apostle paul, in his second epitue to the cor- wikians (zii, 3, 4, has struck several scholars, well versed in the de- scriptions of the mystical rites of the initiation given by some dossics, as alluding

b- aeana" i will mention to thee the writings. respecting the belief and institutions of the jsoioajtru" he says "llie most famous is the book the agricvuure of the nabathaeans, which has been translated by ibn wahohl- jah. this hook is full of heathenish foolishness. it speaks of the preparations of taushans, the drawing down^ the powers of the sfhuts, maqic, demons, and ghouls, which make their abode in the desert* there are traditions among the tribes living scattered about beyond the jordan, as there are many such also among the descendants of the samaritans at damascus, gaza, and at nablus (the ancient shechem. many of these tribes have, notwithstanding the persecutions of eighteen centuries, retained the faith of their fathers in its primitive umphdty. it is there that we have to go

ans [mendaeans. their belief was that the messiah was not the son of grod, but simply a prophet who would follow john "johanan, the son of the abo sabo zachariah, shall say to himself 'whoever will 479. i. m. lott: tlu iiradue itvutd, iii, p. 61. digitizecoy google 3h isis unveiled believe in my juttice and my bapnau, shall be joined to my associatior; he shall share with me the seat which is the abode of life, of the supreme mano, and of living fire (codex ntaaraeui, 11, p. 115. origen re- marks "there are some who said of john [the baptist] that he waa the arunnud (christub" the angel rasiel of the kabalists is the angel gabriel of the nazarenes, and it is the latter who is chosen of all the celestial hierarchy by the christians to become the messenger of the 'annunciation "the genius se

india, in the vdhanaa (or vehicles) of their chief gods; as likewise we might easily attribute the respect paid to them to the kabalistic wisdom, which nevertheless the church rejects with great horror. but we cannot resist the temptation to remind the reader that he may easily ascertain the several significances attributed to these cherubs by reading the kabala "when the souls are to leave their abode" says the zohar, holding to the doctrine of the pre-existence of souls in the worid of emanations "each soul separately appears before the holy king, dressed in a sublime form, with the features in which it is to appear in this worid. it is from this sublime form that the image proceeds* then it goes on to say that the types or forms of these faces "are four in number those of the angel or m

the 590. nork: bibi. myoui, ij, p. 146. 691. rct. dr. maurice abo take* it to mean the cjiclea; fftrf. i^ fiuufoflm, 11, p. 503. 592. duncker: oeiek. d. auerthtimt, ii, p. 363. 593. s[ esd: zmd ateittt, i, pp. 32-7. 244; see abo king's lynopms of the avtda, in the onothet, p. 31; 2nd ed. digitizecoy google 338 isis unveiled general retwrection, when the good will immediately enter into this happy abode the regenerated earth; and ahriman and his angels (the devils* and the wicked, be purified by immersion in a lake of molten metal. henceforward all will enjoy unchangeable happiness and, headed by sosiosh, ever sing the praises of the eternal one* the above is a perfect repetition of vishnu in his tenth avatar, for he will then throw the wicked into the infernal abodes in which, after purify

had to incarnate himself in krishna, in order to save humanity from the goddess kali, consort of siva, the all-annihilating the goddess of death, de- struction and human misery. kcdi is the best emblem to represent the 'fall of man; the falling of spirit into the degradation of matter, with all its terrific results. we have to rid ourselves of k(di before we can ever reach mokaha, or nirvdna, the abode of blessed peace and spirit. with the buddhists the last incarnation is the fifth. when maitreya- buddha comes, then our present world will be destroyed; and a new and a better one wiu replace it. the four arms of every hindfi deity are the emblems of the four preceding manifestations of our earth from its invisible state, while its head typifies the fifth and last kaun-apotdra, when this wo

vitci46od.iv (29; cf. msckeniie: royal maxmu: cgdopatdia, p. us. 722. zoaor. ii, p. 97 k. 723. ibid, id, p. 61 b. digitizecoy google paul on the tkine human entity 281 to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror whose light pro- ceeds (rom the lord of light* moreover, the zokar teaches that the soul cannot reach the abode of bliss unless she has received the "holy kiss, or the reunion of the soul with the substance from which she emanated" spirit' all souls are dual, and while the soul is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the' spirit "woe to the soul which prefers to her divine husband [spi

JASMUHEEN THE FOOD OF GODS

en a person maintains the theta. delta brain wave patterns. i once met a man who said to me: why do you speak so much of the divine? it s always divine this and divine that. and you say that we are divine beings and maybe that is true for you but i certainly am not divine. i could have responded and quoted john 14.2 and said as jesus did: i shall go to the house of my father to prepare for you an abode. the house of my father has many abodes. on that day you shall know that i am with the father, the father in me and i in you. you are god. but that only impresses those of the christian faith. what about the buddhist who believes in a supreme intelligence rather than a god as we know it and what has this to do with the science of measuring brain wave patterns and divine nutrition? when the a

pect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expression of divine nutrition: the madonna frequency& the food of gods with jasmuheen 75 thought. kwan-yin is the magic potency of sound in nature, whose voice calls forth the elusive form of the universe out of chaos. the kwan yin vibration is also an aspect of the madonna freque

iritual nourishment. ddoow power our biosystem diagram 13: summation divine nutrition: the madonna frequency& the food of gods with jasmuheen 89. chapter 8 nourishing environments not only are there many conventional and non-conventional sources that can physically, emotionally, mentally and spiritually nourish us, but we also have another very important field of nourishment which is our personal abode. not just how we live, but where we live can either starve or nourish us. an environment where the television is constantly blaring, or loud music, or constant talk with very little silence can starve our spirit just as much as an environment with constant conflict, anger, friction or fear can deny our emotional body the love and security that it needs to blossom. similarly an environment fi

and creating the appropriate ashram what do you do when you know that if you want to change something, you always take yourself with you? that what it is that needs changing to make our world sing for us, is, literally, us? just an attitude shift and a whole new game begins i find it all quite miraculous. but what if an attitude change is not enough? recently i was guided to relocate from my city abode and create my own beach-side ashram. a solo girl monastery with no external stimulants like television or food, a sacred place with a daily dose of devotional music, lots of silence and sea breezes, exercise, meditation, yoga, to drink lots of fresh, pure water and indulge in the odd cup of tea. for divine nutrition: the madonna frequency& the food of gods with jasmuheen 90 some, to live lik

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, as if of the uncertain rumble of horses and of heavy waggons or lumbering wains. next moment, all subsided into total stillness; but the distant light seemed to flicker, as if in recognition or answer to the strange sound. half a dozen times he paused, and turned as if he would remount almost flee for his life upward, as he thought; for this might be the secret haunt of robbers, or the dreadful abode of evil spirits. what if, in a few moments, he should come upon some scene to affright, or alight in the midst of desperate ruffians, or be caught by murderers! he listened eagerly. he now almost bitterly repented his descent. still the light streamed at a distances; but still there was no sound to interpret the meaning of the light, or to display the character of this mysterious place, in w

JESSUP MK THE CASE FOR THE UFO

its twin venus formed satellite systems such as accompany the outer major planets. nevertheless, the 57 laws, such as bode's imply physical conditions in which either satellites or belts of debris could exist. if this is true, then we see no reason for not suspecting that there may be gravitational nodes around the earth, as around the sun, and major planets; and these nodes may very well be the abode of all manner of particles, either directed or undirected. bodes law to that extent is proved. most of the material in these belts would doubtless be meteoric material, but our experience is that meteoric material includes a much broader category than has heretofore been accepted, and that mixed with it are things associated with intelligence. moon now recognized as recent acquisition of ear

em, agree that they are real and were contained in meteorites. much miscellaneous junk does seem to come from space, and, with all of this material in space, it is but a step to acceptance of intelligence, or life, some of it in control of vast assemblages of spatial objects or of individual little ones. one supposes organic material to be a product of life processes, associated with life, or the abode of life. life implies intelligence, even of an incipient, primitive or rudimentary type. our contention is that some kind of intelligence has adapted itself to this environment, if it was not actually indigenous thereto. we shall close this section with a mystery. the following is from fate, of april 1951. 65 the mystery of the falling grain one day last summer construction men were working

t a means of levitation and space mobility; that this world-wide culture was cataclysmically and instantly wiped out all over the world. remnants of humanity escaped, and it is our suggestion that at least one space ship was afloat at the time and escaped the disaster and sired a race 109 of space dwellers which has ever after used the neutral at the limit of the earth's sphere of influence as an abode or headquarters. ed: the following has no obvious reference or necessary position. had farraday concerned himself with the mag. field surrounding his elec. current, man today would already have reached the outermost parts of our galaxy. there, jemi, was given the results of what would have been possible had dr. farraday done as suggested other page. the s-ms& l-ms fought using small asteroid

eady-made civilization we have to admit human intellectual antiquity of (to us) fantastic and unbelievable vastness. could this mean that civilization was planted here, within the species of animal selected by some superintelligence as most fit to develop culture? could these superfolk be space dwellers? could they be tending us as sheep are tended? are we actually owned? could the ufo's be their abode? or perhaps their supervisors, shepherds? could it be that the saucers, in their whimsical variety, are the space dwellers the intelligences? gets a little wild here but he does dare face things no other archeologist ever has (italics by a) in 1809 a mr. stavely, in london, saw many bright specks of light moving around the edge of a black cloud. the lights played around for an hour, and one

KETAB E SIYAH

upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to the assembly of angels, to the eternal tower where god held court, with my innumerable hosts to my back. 20 thus i descended amongst my brothers who had gathered as a great throng before the resplendent gates of pearl, that kept the threshold of god's abode. haughtily i strode amongst my brothers, pushing through the crowd to the fore as does an elephant go amongst trees and they parted before and bowed low for then, to me, they knew nought but reverence. as i came before those palatial gates upon the stairs that lay before the portal stood the four arch-angels, my false brothers: michael, the eldest, adorned with jewels and a flowing robe of a

nt upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to the assembly of angels, to the eternal tower where god held court, with my innumerable hosts to my back. thus i descended amongst my brothers who had gathered as a great throng before the resplendent gates of pearl, that kept the threshold of god's abode. haughtily i strode amongst my brothers, pushing through the crowd to the fore as does an elephant go amongst trees and they parted before and bowed low for then, to me, they knew nought but reverence. as i came before those palatial gates upon the stairs that lay before the portal stood the four arch-angels, my false brothers: michael, the eldest, adorned with jewels and a flowing robe of a

rs that she might pass inwards and address mot himself. with such sorcerous runes did she bind them that no will had they to defy that which she willed of them. thus did open the gates of sheol to ishtar and, passing inwards, shut behind not to open to release those that abided within dismal sheol, but one way is there to pass through the gates of sheol 311 and none may depart that land, the last abode of the lost. amongst the shadows of sheol, amongst the lemures and the ghouls, those that were but mist and whispers, ishtar sought out the throne of mot and of his consort, ereshkigal, who had thought to take me for her own. nothing was there in those dark wastes across which she made her path that was warm or nourishing. but chill and famine abide in the shadowed lands of sheol. about her

than a creeping pestilence. popular lies have ever been the most potent enemies of personal liberty. there is only one way to deal with them: cut them out, to the very core, just as cancers are. exterminate them root and branch, or they will surely eat us all up. annihilate them, or they will us. half and half remedies are of no avail. however, when a lie has gone to far- when it has taken up its abode in the very tissue, bones, and brains, of a people, then all remedies are useless. even the lancet is of no avail. repentance of past misdeeds cannot "save" decadents from extermination. the fatal bolt is shot, and into the fiery furnace of wholesome slavery they must go, to be there righteously consumed. from their ashes something new, something nobler, may possibly evolve; but even that is

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

presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which a group of angels mate with mortal females. they then fell from grace and became devils after leaving their heavenly abode. the book of jubilees adds that god sent the flood to destroy the race of sinful giants who were the offspring of these unnatural unions. see also enoch; judaism for further reading: giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick. 1989. york beach, me: samuel wiser, 1993. prophet, elizabeth clare. forbidden mysteries of enoch: fallen ange

the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for further reading: bemrose, stephen. dante s angelic intelligences. their importance in the cosmos and in pre- christian religion. roma: edizioni di storia e letteratura, 1983. edwards, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1

called 2 enoch. 1 enoch and 2 enoch are also sometimes called, respectively, the ethiopic enoch and the slavonic enoch after the earliest languages in which complete copies of these books were found. the most important angel narrative in the book of enoch is the tale of how a group of 200 angels lusted after mortal females. they then fell from grace and became devils after leaving their heavenly abode under the leadership of the angel semyaza and contracting unions with human women. these angels also encouraged other sinful activities by teaching humans about such things as cosmetics (for women) encouraging vanity and weapons (for men) to use in engaging in battle with each other. the core of the narrative is contained in chapters 7 and 8: it happened after the sons of men had multiplied

traditional theology even portrays the serpent who conversed with eve in the garden as satan in disguise, thus attributing the fallen prince of angels with responsibility for causing humankind to fall. a less well known alternative narrative, which is best preserved in the apocryphal book of enoch, is that a group of angels lusted after mortal females. they then fell after leaving their heavenly abode and copulating with them. this alternative story, which at one time was widely known, eventually disappeared from popular folklore because it clashed with the official church position (or what became the official position by the late middle ages, which was that angels were beings of pure spirit and thus could not engage in sexual intercourse. a brief allusion to the enoch tale can be found i

ils acquire employment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and, of course, the popular image of heaven as a realm where the deceased have wings and sit around on clouds is a direct result of associating the abode of the righteous dead with the upper world. it should be noted that heaven and hell realms can also be mixed with other possibilities. thus in popular hinduism and buddhism, for example, the notion of punishment in hell worlds (and, to a lesser extent, reward in heaven worlds) emerged to supplement rather than to supplant earlier notions of karmic punishment. many of the torments of hindu an

ually temporarily. 152 lisa and the devil, a.k.a. the house of exorcism virgil, for example, placed souls who had not been properly buried in a limbo realm where they had to wait a hundred years before being admitted to the land of the dead. the notion of the dead as stuck in a neither here nor there realm is ancient. in most of the world s religious traditions, the journey from this world to the abode of the dead is not thought of as a step that one takes immediately upon death. instead, following death, spirits must find their way to the otherworld. in many cases souls are unable or unwilling to undertake the journey to the realm of the dead, and continue to hang out around their living relatives, often bothering the living in some way. as spirits who are no longer a part of the realm of

in some way. as spirits who are no longer a part of the realm of the living, and yet who cannot or who will not find their way to the realm of the dead, these haunting spirits exist in a kind of borderland a limbo between life and death. thus at least a rudimentary notion of an afterlife limbo is widespread in world cultures. in religious traditions that postulate a heaven and a hell as the final abode of the soul, serious thinkers have grappled with the fate of those who, while not ethical exemplars, have been more or less good, and not guilty of truly evil actions. this has led to the development of ideas of intermediate afterlife abodes in which souls were purified and made fit for paradise. the most famous of such intermediate realms is catholic purgatory. prior to the elaboration of t

on, had not made it to the other world were stuck, usually temporarily. virgil, for example, placed souls who had not been properly buried in a limbo realm where they had to wait a hundred years before being admitted to the land of the dead. the notion of the dead as stuck in a neither here nor there realm is ancient. in most of the world s religious traditions, the journey from this world to the abode of the dead is not thought of as a step that one takes immediately upon death. instead, following death, spirits must find their way to the otherworld. in many cases souls are unable or unwilling to undertake the journey to the realm of the dead, and continue to remain in the presence of their surviving relatives, often bothering the living in some way. as spirits who are no longer a part of

ing in some way. as spirits who are no longer a part of the realm of the living, and yet who cannot or will not find their way to the realm of the dead, these haunting spirits exist in a kind of borderland a limbo between life and death. thus at least a rudimentary notion of an afterlife limbo is widespread in world cultures. in religious traditions that postulate a heaven and a hell as the final abode of the soul, serious thinkers have grappled with the fate of those who, while not ethical exemplars, have been more or less good, and not guilty of truly evil actions. this led to the development of ideas of intermediate afterlife abodes in which mixed souls are purified and made fit for paradise. such an intermediate realm is referred to as purgatory, alluding to the purification( purgation

ork show, such as in romeo and juliet and in the merchant of venice, even though his characters often seem to be desperately attached to life on earth instead of concentrating on their spiritual destiny. according to shakespeare, after death human lives will be perpetually remembered by god and immortality is achieved by influencing the lives of others who come after. he conceives of heaven as an abode of bliss for the souls of the righteous, situated geographically above the clouds, and hell as the place where the damned are eternally imprisoned and tormented by fire. there are few references to purgatory in shakespeare s works because of his antipapal convictions. shakespeare seems to adopt an uncritical attitude toward religious supernaturalism, although he may simply be drawing element

LIBER LXI

withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking

LIBER 777

hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established

LIBER ALEPH

c vision. m liber aleph vel cxi 120 do de recto in recto (of virtue in the worthless) ow also then i bid thee use all filial diligence, and attend to this same word in the mouth of thine earliest ancestor (except we adventure to invoke the name fu-hsi) in our known genealogy, the most holy, the true man, lao-tze, that gave his light unto the kingdom of flowers. for being questioned concerning the abode of the tao, he gave answer that it was in the dung. again, the tathagata, the buddha, most blessed, most perfect and most enlightened, added his voice, that there is no grain of dust which shall not attain to the arhan. keep therefore in just balance the relation of illusion to illusion in that aspect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws

er, profound, and capable of labour. jupiter, with mercury his herald, was in scorpio, harmonizing me and my word according o the essence of my nature. then of the others, mars was exalted in the goat, for physical endurance of toil; sol was conjoined with venus in the balance, for judgment in art and in life, and for equability of temple. lastly, the moon was in the sign of the fishes, her loved abode, for a gift of sensitiveness and of glamour. what then am i? i am a transient effect of infinite causes, a child of changes. there is no i, o thou that art not thou, else were i segrated, a stagnation, a thing of hate and of fear. but ever-moving, ever-changing, there is a star in the body of our lady nuith, whose word is none and two. i the book of wisdom or folly 165 #q de opere suo (of hi

LIBER ARARITA

indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invis

the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all things in the stable abode of the kings of agypt. 10. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which da

LIBER ARCANORUM

reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the

LIBER CCXLII AHA

shable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my s

mates. slay these: they are false shadows of the never-waning moon of love. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will.s arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marysas. all things excite their equal and their opposite. be great, and thou shalt be.how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the l

LIBER CORDIS CINCTI SERPENTE

ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffere

r perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way

her the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the far-off travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick

e far-off travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end

LIBER CXX

1 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such)

LIBER ISRAFEL

0. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the

LIBER LIBERI VEL LAPIDIS LAZULI

orld. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from t

LIBER LVII

ic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree

aterial shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a reference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in ear

LIBER LXI VEL CAUSAE

he claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19

LIBER LXVII THE SWORD OF SONG

unmoving! brand thy sigil, thy resistless might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abidin

maginary lady to whom sairey gamp in dickens .martin chuzzlewit. used to appeal. vide the daily papers of june-july 1901. cf. macbeth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good

y feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind.nay, to the smallest grain of dust tossed on the utmost storms of the sahara .blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu. r abu used to keep the mosquitoes away with the gossamer of his wings, so that the good man might be at peace .now the british government abode in that land, and when it heard that there was a bhikkhu living in a tree, and that the village folk brought him rice and onions and gramophones, it saw that it must not be .and little perdu. r abu

loud, with filthy words and acts unspeakable. over all of which stood the sun calm and radiant, and was glad to be. now, think ye well, was our father perplexed; and he knew not what he would do. for the children left their foulness and came soliciting with shameless words his acquiscence in their sport; and he, knowing the law of courtesy and pity, rebuked them not. but master ever of himself he abode alone, about and above. so he saw his virginity deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutt

nd our father being cunning to place aleph over tau read this reverse, and so beheld eden, even now and in the flesh. whence he sojourned far, and came to a great emperor, by whom he was well received, and from whom he gat great gifts. and the emperor (who is solomon) told him of sheba.s land and of one fairest of women there enthroned. so he journeyed thither, and for four years and seven months abode with her as paramour and light-of-love, for she was gracious to him and showed him those things that the emperor had hidden; even the cubical stone and the cross beneath the triangle that were his and un-revealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed m

le: countenance beheld not countenance. so thereto he answered: our father, blessed be thou. countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried .before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so that this

that year, and of rosewomen, came a and u and m,1 the mighty musicians! and the third sign likewise, namely, of animals: for in that year every sheep had lambs thirteen, and every cart2 was delivered of a wheel! and other wonders innumerable: they are well known, insomuch that that year is yet held notable. now our father, being very old, came into the venerable grove of our august fraternity and abode there. and so old was he and feeble that he could scarce lift his hands in benediction upon us. and all we waited about him, both by day and night; lest one word should fall, and we not hear the same. but he spake never unto us, though his lips moved and his eyes sought ever that which we could not see. at last, on the day of d, the mother of p.,3 he straightened himself up and spake. this h

well away! use hath he little: ornament maketh he nothing: let him be cast out on the dunghills beyond jordan; let him pass into the s. p. p, and that utterly! with that our father sighed deep and laid back his reverend head, and was silent. but from his heart came a subtle voice of tenderest farewell, so that we knew him well dead. but for seventy days and seventy nights we touched him not, but abode ever about him: and the smile changed not on his face, and the whole grove was filled with sweet and subtle perfumes. now on the 71st day arose there a great dispute about his body; for the angels and spirits and demons did contend about it, that they might possess it. but our eldest brother v. n. bade all be still; and thus he apportioned the sacred relics of our father. to the angel agbaga

LIBER MMCMXI NOTE ON GENESIS

e great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his lords. and the symbolic weapon of# is the caduceus, whose twin serpents show again the dualistic power (note..woden, the scandinavian mercury, was the all-father, as it is written in the ritual of the path of the spirit of the primal fire c .for all things did the father of all things perfect, and delivered

word.albeit that is shadowed forth therein.but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer .the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirli

LIBER SAMEKH

ear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and

figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of t

LIBER TRIGRAMMATON

did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless aboboliber tvrris vel domvs dei svb figvra xvi v a a publication in class d 1 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered .sana, and obtained much definite success in the meditation-practices of gliber e h and gliber hhh. h on the other hand, any success in this practice is of an exceedingly high cha

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

ycle wagner took from the story that prefaces reginsmal in the poetic edda, involving a cursed ring that the gods obtain and must give introduction 37 up. although many of the gods make only small appearances, odin, called either wotan (the german form of his name) or the wanderer, plays an absolutely pivotal role. he leaves the stage at the end of the second act of die walkure, but walhalla, the abode of the gods, is seen crumbling at the end of gotterdammerung as the rhine overflows its banks and cleanses the world of the cursed ring. it is powerful music and powerful theater. wagner was one of hitler fs favorite composers, and norse mythology had a sad revival in connection with nazi ideology. today norse mythology every once in a while is found in connection with contemptible neo-nazi

oth-gift was given when a child cut its first tooth, that is, when it was around a year old. the notion of frey as an infant among the asir contradicts the myth of the asir-vanir war, in which frey joined the asir as a hostage (human pledge) and at the time was a distinguished man. perhaps for this reason, in gylfaginning snorri has a different account of alfheim: it is, as the name suggests, the abode of the elves.or more precisely, the light-elves; the dark-elves (only snorri has this distinction) live below the earth. no connection between frey and the elves is known from other sources. alfheimar (plural) was also according to medieval historiography the name of the geographic district between the mouths of the gota and glom (norse raum) rivers in the coastal border districts between sw

the name as ironic. references and further reading: albert morey sturtevant, gregarding the name asa- orr, h scandinavian studies 15 (1953: 15.16. as-bru (asir-bridge) alternate name for bilrost, according to snorri sturluson in gylfaginning. he cites grimnismal, stanza 29, which may, however, use the word as a common noun rather than as a name. see also bilrost asgard (enclosure-of-the-asir) the abode of the gods. the name is found in eddic poetry, in snorri fs edda, and, perhaps most interestingly, in a fragment of a poem about thor composed by the late-tenth-century skald thorbjorn disarskald, who was one of two skalds to leave us poems addressed to thor, the only such verse we know of. what thorbjorn said was gthor has defended asgard and ygg fs [odin fs] people [the gods] with strengt

a, stanza 38, is discussed by alfred jakobsen, gbera tilt me. tveim: til tolkning av lokasenna 38, h maal og minne, 1979: 34.39, reprinted in his studier i norron filologi([trondheim] tapir, 1979, 43.48. on the alskog tjangvide picture stone from gotland, see karl helm, gzu den gotlandischen bildsteinen, h beitrage zur deutschen geschichte und literatur 62 (1938: 357.361. fensalir (bog-halls) the abode of frigg. the assignment of fensalir to frigg is based on a poignant stanza in voluspa, stanza 33 (not found in the late hauksbok version of the poem. the poet is telling us that vengeance will be taken for baldr fs killing, gand yet frigg weeps over valholl fs woe at fensalir. h cruelly, snorri says in gylfaginning that it was at fensalir that loki wheedled the information from frigg about

eferences and further reading: those who can read dutch may wish to read jan de vries, gstudien over germaansche mythologie, i: fjorgyn en fjorgynn, h tijdschrift voor nederlandsche taal- en letterkunde 50 (1931: 1.25, which finds that the masculine form of the name is late and that the name originally meant something like glife h or gvital power. h folkvang (people-field or army-field) freyja fs abode. odin fs vision of the dwelling places of the gods in grimnismal includes folkvang, in stanza 14: folkvang is the ninth, and there freyja rules the choice of seats in the hall. half the dead she chooses each day, and odin has half. according to snorri fs gylfaginning, the hall itself at folkvang is called sessrumnir (seat-roomy, but this information is not found elsewhere. if we understand f

bout whom we only know that he was associated with the court of hakon sigurdarson, jarl of hladir toward the end of the tenth century and portrayed in the sources as an enthusiastic pagan. thorsdrapa is an extremely difficult poem, but we have an account of the myth in snorri sturluson fs skaldskaparmal, preceding the citation of the poem itself. it begins with loki flying to geirrodargardar, the abode of the giant, in frigg fs falcon coat. captured by geirrod and starved in a locked chest for three months, loki agrees to bring thor there without his hammer or belt of strength. accompanied by loki (thjalfi in thorsdrapa, thor comes first to the home of the giantess grid, the mother of vidar the silent. she warns him about geirrod and equips him with a belt of strength, an iron glove, and a

d the mead of poetry. the story is told allusively in havamal, stanzas 108.110, and at length by snorri sturluson in the skaldskaparmal of his edda. havamal 108 says, i doubt that i would yet have come out of the giants lands, if i had not had use of gunnlod, the good woman, around whom i put my arm. snorri has odin, in the form of a snake, gain access to gunnlod in her father suttung fs mountain abode hnitbjorg, where suttung has set her to guard the mead. odin sleeps with her for three nights, and she permits him three drinks of the mead. with that she leaves the story. gunnlod looks as though it ought to mean gbattle-invitation, h which would be a better valkyrie name than giant name. see also mead of poetry; suttung gyllir horse name found in grimnismal, stanza 30, a stanza listing the

mediterranean context but leaves us no closer to a satisfactory understanding of this enigmatic figure. hel ruler of the world of the dead; daughter of loki and angrboda, one of the three monsters that resulted from that union. grimnismal, stanza 31, tells of the three roots of the world tree yggdrasil. hel lives under one, frost giants live under another, and humans live under the third. hel fs abode is frequently described as having one or more halls, all surrounded by a wall with an imposing gate called variously helgrind (hel-gate, nagrind (corpse-gate, and valgrind (carrion-gate. the way there is call helveg (helroad, and many texts speak of dying as going to or being held by hel. snorri sturluson fs gylfaginning tells how odin foresaw the trouble that loki fs three monstrous childre

drinks in the peaceful hall, happy, the good mead. snorri cites this verse when describing heimdall in gylfaginning. paraphrasing it, snorri writes that heimdall glives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. h although the bridge of the asir leads to the well, which is presumably at the center of the abode of the gods, snorri fs notion of bilrost as the rainbow may have led him to put himinbjorg at the end of heaven. such a conception is, however, consistent with the notion of heimdall as a boundary figure. see also bilrost; heimdall hjadningavig (battle-of-the-followers-of-hedin) eternal combat of warriors, incited by freyja and ended only through the holiness of olaf tryggvason. the fullest

er of the traits of the greek hermes, who was known for his cunning, taste for theft, invention of the lyre, and accompanying of the dead to hades. this set of characteristics fits odin strikingly: he relies on cunning and treachery; he is the thief of the mead of poetry and is deeply associated with that craft (cf. the lyre of hermes; he is associated with the dead (the einherjar) and visits the abode of the dead (in baldrs draumar. mercury was associated with commerce, to be sure, but he was also changeable (whence our word gmercurial h in that meaning, as odin certainly was. odin therefore got the day of mercury, old english wodnesdag, our wednesday. dies jovis carried in it the name of jupiter, the head of the roman pantheon, heir to zeus in the greek pantheon. one of his accouterments

LOGOMACHY OF ZOS

af, or are paralyzed, etc. friendship is only the refraction of a desire for a fuller self. until i am god in myself, i am nothing to god. we are much worse in prospect than in retrospect. passion is purchased by passion. those of small desires will only bleed you and make you as necessitous as themselves. when we exploit the extent of solitude we find it more crowded than a great company and the abode of our own realities. there is no retirement from solitude, and, when we fear it, conscience is actively malignant. only dominant desire shall compel us to do what we want to do successfully. nature is an integrating principle, never compelling uniformity. i do know, not only that i know but also what little i know of my own omniscience. i dreamed the psychic world was a concurrent inverse d

whole. 9- e% conclusively but never conclusive. there has always been this self-subconscious doxology "i believe in the arabian nights, or "in all my wishful thinking, and this is certainly as near truth as any other truth. usually more so. truth is. what we make truth. passion is purchased by passion. when we exploit the extent of solitude we find it is more crowded than a great company, and the abode of our own realities. there is no retirement from solitude and we fear it when conscience is actively malignant. when we find a friend in ourselves our enemies are powerless. the sexually indolent are as moral suicides; they waste themselves for small appetites, and those who fret the flesh shall be cursed by something worse. i love the greeting smile of gods and strangers. i never know what

LUCIFERIAN SORCERY AND SET TYPHON

arsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like them. one would seek to create such energy forms that may be closely connected with the psyche, therefore initiating a further speed of ones becoming through manifesting the qualities

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) muspells-heim, the world of fire, which is located in the south; 8) svart-alfa-heim, the world of the dark and treacherous elves, which is under the earth; and (9) hel-heim, the world of cold and the abode of the dead, which is located at the very lowest point of the universe. it is to be understood that all of these worlds are invisible to the senses, except midgard, the home of human creatures, but during the process of initiation the soul of the candidate--liberated from its earthly sheath by the secret power of the priests--wanders amidst the inhabitants of these various spheres. there is

ic rites were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worlds and symbolized his birth into ignorance. the second led upward into a room brilliantly lighted by unseen lamps, in which was the statue of ceres and which symbolized the upper world, or the abode of light and truth. strabo states that the great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing in the midst of the most subt

reeping beasts, dragons, composite demons, and grotesque monsters. then the father--the supreme mind--being light and life, fashioned a glorious universal man in its own image, not an earthy man but a heavenly man dwelling in the light of god. the supreme mind loved the man it had fashioned and delivered to him the control of the creations and workmanships "the man, desiring to labor, took up his abode in the sphere of generation and observed the works of his brother--the second mind--which sat upon the ring of the fire. and having beheld the achievements of the fiery workman, he willed also to make things, and his father gave permission. the seven governors, of whose powers he partook, rejoiced and each gave the man a share of its own nature "the man longed to pierce the circumference of

long before the rise of greek culture. the oracle of apollo at delphi remains one of the unsolved mysteries of the ancients. alexander wilder derives the name delphi from delphos, the womb. this name was chosen by the greeks be cause of the shape of the cavern and the vent leading into the depths of the earth. the original name of the oracle was pytho, so called because its chambers had been the abode of the great serpent python, a fearsome creature that had crept out of the slime left by the receding flood that had destroyed all human beings except deucalion and pyrrha. apollo, climbing the side of mount parnassus, slew the serpent after a prolonged combat, and threw the body down the fissure of the oracle. from that time the sun god, surnamed the pythian apollo, gave oracles from the ve

lso carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the cyclops. little is known concerning the function of the pineal body, which descartes suggested (more wisely than he knew) might be the abode of the spirit of man. as its name signifies, the pineal gland is the sacred pine cone in man--the eye single, which cannot be opened until chiram (the spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body

ing nourished by the juices of the dead bird, brings forth feathers. then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of arabia into egypt, to the city called heliopolis. and, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. the priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed" although admitting that he had not seen the phoenix bird (there being only one alive at a time, herodotus amplifies a bit the description given by clement "they tell a story of what this bird does which does not seem to me to be credible: that he comes all the

e in the atziluthic sphere and within his nature existed all spiritual and material potentialities. the second adam resided in the sphere of briah. like the first adam, this being was androgynous and the tenth division of its body (its heel, malchuth) corresponded to the church of israel that shall bruise the serpent's head. the third adam--likewise androgynous--was clothed in a body of light and abode in the sphere of yetzirah. the fourth adam was merely the third adam after the fall into the sphere of assiah, at which time the spiritual man took upon himself the animal shell or coat of skins. the fourth adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine

rds above the upper sphere are revelation of the divine majesty in jehovah elohim. the lower circles contain the names of the hierarchies controlling the lower worlds. the words within the circle of stars read: lucifer the son of the aurora of the morning. the letter c represents the universal mercury. the words within the circle read: the first beginning of all creatures. figure 4 represents the abode of lucifer and his angels, the chaos spoken of in genesis. table xiv, figures 5, 7, 8. figure 5 shows the triangle of triune divinity in the midst of a cross. at the left is a small triangle containing the words the secrets of elohim, and at the right is another inscribed the secrets of nature. on the horizontal arms of the cross are the words the tree of life and the tree of the knowledge o

was filled with great execrations and curses (with this word maranatha, which was often repeated there) against every person that should cast his eyes upon it, if he were not sacrificer or scribe "he that sold me this book knew not what it was worth nor more than i when i bought it; i believe it had been stolen or taken from the miserable jews, or found in some part of the ancient place of their abode. within the book, in the second leaf, he comforted his nation, counselling them to fly vices, and above all idolatry, attending with sweet patience the coming of the messias, who should vanquish all the kings of the earth and should reign with his people in glory eternally. without doubt this had been some very wise and understanding man "in the third leaf, and in all the other writings that

eath, with the which, in terrible and furious manner, he would have cut off the feet of mercury. on the other side of the fourth leaf, he painted a fair flower on the top of a very high mountain which was sore shaken with the north wind; it had the foot blue, the flowers white and red, the leaves shining like fine gold: and round about it the dragons and griffons of the north made their nests and abode "on the fifth leaf there was a fair rose tree flowered in the midst of a sweet garden, climbing up against a hollow oak; at the foot whereof boiled a fountain of most white water, which ran headlong down into the depths, notwithstanding it first passed among the hands of infinite people, who digged in the earth seeking for it; but because they were blind, none of them knew it, except here an

MASTERING WITCHCRAFT

with the words "so mote it be" now, moving in a clockwise direction, circumambulate the circle, carrying the sigil in your left hand, your wand in your right. finish at the east of the circle, facing east. hold the wand upright over the sigil and invoke vassago with these words: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! vouchsafe to descend from thy abode, bringing thy influence and presence into this glass, that we may behold thy glory and enjoy thy society and aid! again circumambulate the circle clockwise at this point, returning to the east as before to continue: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! who knowest the secrets of elanel who ridest on the wings of the wind, and art endowed w

dr. john dee. to a witch, however, they are a direct representation of the four "castles" of pre-celtic lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and maturity; and north to earth and old age. witches sometimes refer to the north as the "abode of death" and the watchtower of the north is sometimes known as the "glass castle" glass is here symbolically analogous with unbreakable adamant, and this "land behind the north wind" refers to that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical im

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ing the operation. after which thou shalt repeat this prayer: prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n, who invokes thee most devoutedly, and supplicates thee by thy holy and tremendous name tetragrammaton to be propitious, and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation, i, the servant of god, most humbly entreat ye. amen. having then caused the workmen to f

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

rayers unto god according unto thy work, as solomon hath commanded. the conjuration to call forth any of the aforesaid spirits. i do invocate and conjure thee, o spirit, n.30; and being with power armed from the supreme majesty, i do strongly command thee, by beralanensis, baldachiensis, paumachia, and apologiae sedes; by the most powerful princes, genii, liachidee, and ministers of the tartarean abode; and by the chief prince of the seat of apologia in the ninth legion, i do invoke thee, and by invocating conjure thee. and being armed with power from the supreme majesty, i do strongly command thee, by him who spake and it was done, and unto whom all creatures be obedient. also i, being made after the image of god, endued with power from god and created according unto his will, do exorcise

red by the name of the living and true god, helioren, wherefore fulfil thou my commands, and persist thou therein unto the end, and according unto mine interest, visibly and affably 30 here interpolate the name of the spirit desired to be invocated. in some of the codices there are faint variations in the form of wording of the conjurations, but not sufficient to change the sense, e. g, tartarean abode" for tartarean seat, etc. speaking unto me with a voice clear and intelligible without any ambiguity. repeat this conjuration as often as thou pleasest, and if the spirit come not yet, say as followeth: the second conjuration. i do invocate, conjure, and command thee, o thou spirit n, to appear and to show thyself visibly unto me before this circle in fair and comely shape, without any defor

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

all things that are hidden, and done in the world& can fetch& carry& do any thing that is to be done or contained in any of the 4 elements, fire, air, earth or water& also the secrets of kings or any other persons or person, let it be in what kind it will. these are by nature good& evil, that is the one part is good& the other part is evil, they are governed by their princes& each prince hath his abode in the points of the compass, as is showed in the following figure, therefore when you have a desire to call any of the princes or any of their servants, you are to direct your self towards that point of the compass the king or prince has his mansion or place of abode& you cannot well err in your operations, note every prince is to have his conjuration, yet all of one form, excepting the nam

MEANING OF MASONRY

to speak, the first degree in the religious life; and which is administered, appropriately, at the font, near the entrance of the church, even as the act itself takes place at the entrance of the spiritual career. for to all of us such initial cleansing and purifying is necessary. as has been beautifully written by a fellow-worker in the craft"'tis scarcely true that souls come naked down to take abode up in this earthly town, or naked pass, of all they wear denied. we enter slipshod and with clothes awry, and we take with us much that by-and-by may prove no easy task to put aside. cleanse, therefore, that which round about us clings, we pray thee, master, ere thy sacred halls we enter. strip us of redundant things, and meetly clothe us in pontificals* in the schools of the mysteries, when

MICHAEL FORD A RITE OF THE WEREWOLF

d projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -t

MICHAEL FORD WITCHMOON

d/connected by two varcolaci vampire spirits. the inverted pentagram also called the star of set- represents the crossing into the abyss, for it is by mastering the upright and inverse pentagram that the magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e world (p. 291)the crooked serpentby his spirit he hath garnished the heavens: his hand hath formed the crooked serpent (job 26:13)this can also be translated: his artful hands brought forth the winding serpentnashon (people of the serpent)a tribe within judaism, of which david was a member. is this where we get the word, nation?asgardsame as the semitic eden, a place of gardens and temples. the abode of the gods.the asasa race of intelligent giants that must have been mortal since it is said that they perished also in the greatconflagrations. the norse custom of setting their dead onto the waters in a boat is a vestige of the timewhen the race sought the land of the gods, during or after the cataclysms.adima and hevathe primal couple in the bhagavad gita, created by brahma. when, under t

novate a small retreat house on one of their estates, a few hours from lhasa. the place hada spring and was known for its important naga and sa-dag population. the college called on rinpocheyto perform a ritual to keep the nagas out of the way during the time of the restoration work. thisinvolved attracting them into a mirror which was transformed, by the lama's concentration, into a verypleasant abode in which they were asked to remain, as honoured guests, until their usual dwelling wasonce more fit to stay in. rinpoche also offered a bathing ritual to the spring, purifying any defilements itwould have undergone during the work. he said that the next morning, the caretaker pointed out that thewater was much more abundant than usual, a sign that the nagas who dwelled in it were pleased. at

ng. therefore you must please meby giving yourself; it is proper for you to make me a satisfied woman. sri v aisampayana said: thus addressed by the virgin daughter of the serpent lord, the son of kunti,basing his actions on the religious law, did for her all that she desired. the fiery hero arjuna spent thenight in the palace of the naga king, and when the sun rose he too rose up from kauravya's abode. similar story is recorded in the harivansha, which is the addendum to the mahabharata. yadu, thefounder of the yadava family, went for a trip to the sea, where he was carried off by dhumavarna, kingof the serpents, to the capital of the serpents. dhumavarna married his five daughters to yadu, and fromthem sprang seven distinct families of people. kumudvati, the naga princess, married kusha

s established time, which isthe effulgence of the sudarshana chakra of the supreme personality of godhead. atlantis, alien visitation, and genetic manipulation313 appendix e: dragons and serpents when the sudarshana disc enters those provinces, the pregnant wives of the demons all have miscar-riages due to fear of its effulgence. the planetary system below talatala is known as mahatala. it is the abode of many-hooded snakes,descendants of kadru, who are always very angry. the great snakes who are prominent are kuhaka,taksaka, kaliya and susena. the snakes in mahatala are always disturbed by fear of garuda, the carrierof lord vishnu, but although they are full of anxiety, some of them nevertheless sport with their wives,children, friends and relatives.beneath mahatala is the planetary syste

dants of kadru, who are always very angry. the great snakes who are prominent are kuhaka,taksaka, kaliya and susena. the snakes in mahatala are always disturbed by fear of garuda, the carrierof lord vishnu, but although they are full of anxiety, some of them nevertheless sport with their wives,children, friends and relatives.beneath mahatala is the planetary system known as rasatala, which is the abode of the demoniac sonsof diti and danu. they are called panis, nivata-kavacas, kaleyas and hiranya-puravasis [those living inhiranya-pura. they are all enemies of the demigods, and they reside in holes like snakes. from birththey are extremely powerful and cruel, and although they are proud of their strength, they are alwaysdefeated by the sudarshana chakra of the supreme personality of godhea

are those who rise from bedat the end of night, early in the morning, and fully concentrate their minds with great attention upon myform; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; thecelestial trees; the residential quarters of me, lord brahma and lord shiva; the three peaks of trikutamountain, made of gold, silver and iron; my very pleasing abode [the ocean of milk; the white island,shvetadvipa, which is always brilliant with spiritual rays; my mark of shrivatsa; the kaustubha gem;my v aijayanti garland; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha naga; my expansion of energy the goddess of for-tune; lord brahma; narada muni; lord shiva; prahlada; my incar

MICHAEL W FORD THE VAMPIRE GATE

heir arts, by encircling and manifesting their desire. m.n. dallah wrote in the history of zoroastrianism concerning a connection with demons holding mastery over the earth, their ability to sink below the earth and that such demons around the time of zoroaster walked the earth in human form. in the denkard, it is described that one who becomes a vessel for the evil religion becomes physically an abode for unholy demons or daevas. one grows aligned to arezura spiritually by practicing with discipline the path of daeva-yasna or yatukih 78 sorcery. arezur or arzur is the name of an early son of ahriman who killed the first man. asana posture relating to the practice of yoga. in reference to the luciferian path, posture is anything which is steady or consistent. there is no defined posture in

the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, or predatory spiritualism is a foundation focus of the luciferian path. liber nehebkau, origins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desire, a r

MICHAEL WYNN THE SOUL TRAVELERS

isruption in entire organizations, and even find hidden things. magic of this type, that alters the world outside the magician, is called thaumaturgic magic. once present, the magician may demand that the spirit empower a talisman. a talisman, often called a pentacle, is a physical object that represents a spiritual energy. the talisman--michael wynn's "the soul travelers" 57 becomes the physical abode of a spirit or energy that is constantly working to fulfill the purpose of the talisman. the purpose or duty of a talisman depends largely on the spirit used to empower it. each of the 5 elements and 7 planets corresponds to a specific personality type and therefore capable of certain duties. as with all magical acts, one must never assign a job to a spirit that does not correspond to its na

irth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb o

ntity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his greed for collecting and retaining souls is insatiable. hades is often depicted as more intelligent than his brother zeus. this god waits in the abyss for the magician who seeks union with his guardian angel, so that in order to be transformed, the magician must master choronzon. the abode of coronzon is a dark place where those long dead gesture and stumble aimlessly; a place where hope is not to be found. hades sided with zeus and the other olympians in the war against the titans. in the night before a major battle between the olympians and the titans, hades put on his helmet of darkness that made him invisible, after which he crept into the enemy camp, and destroyed the tit

MORALS AND DOGMA

the animals, which have no aspirations heavenward, the ancients struggled in vain to express the _nature_ of the soul, by comparing it to fire and light, it will be well for us to consider whether, with all our boasted knowledge, we have any better or clearer idea of its nature, and whether we have not despairingly taken refuge in having none at all. and if they erred as to its original place of abode, and understood literally the mode and path of its descent, these were but the accessories of the great truth, and probably, to the initiates, mere allegories, designed to make the idea more palpable and impressive to the mind. they are at least no more fit to be smiled at by the self-conceit of a vain ignorance, the wealth of whose knowledge consists solely in words, than the _bosom_ of abr

s light-giving and life-giving powers were secondary attributes. the one grand idea that compelled worship was the characteristic of god which they saw reflected in his light, and fancied they saw in its originality the changelessness of deity. he had seen thrones crumble, earthquakes shake the world and hurl down mountains. beyond olympus, beyond the pillars of hercules, he had gone daily to his abode, and had come daily again in the morning to behold the temples they built to his worship. they personified him as brahma, amun, osiris, bel, adonis, malkarth, mithras, and apollo; and the nations that did so grew old and died. moss grew on the capitals of the great columns of his temples, and he shone on the moss. grain by grain the dust of his temples crumbled and fell, and was borne off on

lose their interest in the welfare of their fellows. to serve them, and so to do our duty as masons, we must feel that the object is worth the exertion; and be content with this world in which god has placed us, until he permits us to remove to a better one. he is here with us, and does not deem this an unworthy world. it is a serious thing to defame and belie a whole world; to speak of it as the abode of a poor, toiling, drudging, ignorant, contemptible race. you would not so discredit your family, your friendly circle, your village, your city, your country. the world is not a wretched and a worthless one; nor is it a misfortune, but a thing to be thankful for, to be a man. if life is worthless, so also is immortality. in society itself, in that living mechanism of human relationships tha

the embrace of the humblest wall and roof. and all these are but the symbols of things, far greater and higher. all is but the clothing of the spirit. in this vesture of time is wrapped the immortal nature: in this show of circumstance and form stands revealed the stupendous reality. let man but be, as he is, a living soul, communing with himself and with god, and his vision becomes eternity; his abode, infinity; his home, the bosom of all-embracing love. the great problem of humanity is wrought out in the humblest abodes; no more than this is done in the highest. a human heart throbs beneath the beggar's gabardine; and that and no more stirs with its beating the prince's mantle. the beauty of love, the charm of friendship, the sacredness of sorrow, the heroism of patience, the noble self

n the earth shall be most afflicted with the evils brought upon it by the spirits of perdition, three prophets will appear to bring assistance to mortals. sosiosch, chief of the three, will regenerate the world, and restore to it its primitive beauty, strength, and purity. he will judge the good and the wicked. after the universal resurrection of the good, the pure spirits will conduct them to an abode of eternal happiness. ahriman, his evil demons, and all the world, will be purified in a torrent of liquid burning metal. the law of ormuzd will rule everywhere; all men will be happy; all, enjoying an unalterable bliss, will unite with sosiosch in singing the praises of the supreme being. these doctrines, with some modifications, were adopted by the kabalists and afterward by the gnostics

letion and perfection of all instruction; wherein things were seen as they were, and nature and her works were made known. the ancients said that the initiates would be more happy after death than other mortals; and that, while the souls of the profane on leaving their bodies, would be plunged in the mire, and remain buried in darkness, those of the initiates would fly to the fortunate isles, the abode of the gods. plato said that the object of the mysteries was to re-establish the soul in its primitive purity, and in that state of perfection which it had lost. epictetus said "whatever is met with therein has been instituted by our masters, for the instruction of man and the correction of morals" proclus held that initiation elevated the soul, from a material, sensual, and purely human lif

e, i would tell thee; and, wert thou permitted to hear, thou shouldst know. nevertheless, although the disclosure would affix the penalty of rash curiosity to my tongue as well as thy ears, yet will i, for fear thou shouldst be too long tormented with religious longing, and suffer the pain of protracted suspense, tell the truth notwithstanding. listen then to what i shall relate _i approached the abode of death; with my foot i pressed the threshold of proserpine's palace. i was transported through the elements, and conducted back again. at midnight i saw the bright light of the sun shining. i stood in the presence of the gods, the gods of heaven and of the shades below; ay, stood near and worshipped_ and now have i told thee such things that, hearing, thou necessarily canst not understand;

s and typhon, ormuzd and ahriman, bacchus and the titans and giants, all represented these principles. phanes, the luminous god that issued from the sacred egg, and night, bore the sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode of light, and six months in the lower or abode of darkness, allegorically represented the same division of the universe. the connection of the different initiations with the equinoxes which separate the empire of the nights from that of the days, and fix the moment when one of these principles begins to prevail over the other, shows that the mysteries referred to the continual contest betwee

onths before, his birth had been celebrated, under the emblem of an infant, born on the 25th of december, or the eighth day before the kalends of january. in greece, in the mysteries of the same god, honored under the name of bakchos, a representation was given of his death, slain by the titans; of his descent into hell, his subsequent resurrection, and his return toward his principle or the pure abode whence he had descended to unite himself with matter. in the islands of chios and tenedos, his death was represented by the sacrifice of a man, actually immolated. the mutilation and sufferings of the same sun-god, honored in phrygia under the name of atys, caused the tragic scenes that were, as we learn from diodorus siculus, represented annually in the mysteries of cybele, mother of the go

er which he was said to have died, was sacred to him; and was found upon many monuments, with a bull and a ram near it; one the sign of exaltation of the sun, and the other of that of the moon. the worship of the sun under the name of mithras belonged to persia, whence that name came, as did the erudite symbols of that worship. the persians, adorers of fire, regarded the sun as the most brilliant abode of the fecundating energy of that element, which gives life to the earth, and circulates in every part of the universe, of which it is, as it were, the soul. this worship passed from persia into armenia, cappadocia, and cilicia, long before it was known at rome. the mysteries of mithras flourished more than any others in the imperial city. the worship of mithras commenced to prevail there un

MOTTA MARCELO THE COMMENTARIES OF AL

after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuit, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. but he should not injure himself and his right aforesaid; acts invasive of another individual's equal ri

voke disharmony in themselves and in their surroundings. as lincoln said "you may deceive some of the people all the time, and all the people some of the time, but you can't deceive all of the people all of the time" see emerson's essay "the oversoul "i am not of the slaves that perish" this has already been explained, hadit being not "be they damned" be they sent to hell. hell, of course, is the abode of had it t he flame that burns in every heart of man. also, hell= h+ l+ l= 65, the number of adonai& dead "yet therefore is the knowledge of me the knowledge of death" those who can't "know hadit" which of course is the same as being known by hadit, since you are hadit in life in manifestation, do so when the serpent finishes eating its own tail 'amen" this is the signature of the sentence

m the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not considered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless abode. 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. these passages are certainly very difficult. it seems as if they were given to meet some contingency which has not yet arisen. for example, this verse might be appropriate in case of the institution of a false cultus by imposto

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

original form and gave birth to a son called page 36 epaphus, who afterwards became king of egypt, and built the famous city of memphis. danae..zeus appeared to danae under the form of a shower of gold (further details concerning her will be found in the legend of perseus) the greeks supposed that the divine ruler of the universe occasionally assumed a human form, and descended from his celestial abode, in order to visit mankind and observe their proceedings, his aim being generally either to punish the guilty, or to reward the deserving. on one occasion zeus, accompanied by hermes, made a journey through phrygia, seeking hospitality and shelter wherever they went. but nowhere did they receive a [37]kindly welcome till they came to the humble cottage of an old man and his wife called phile

e, zeus became so angry that he hung her in the clouds by a golden chain, and attached heavy anvils to her feet. her son hephastus tried to release his mother from her humiliating position, for which zeus threw him out of heaven, and his leg was broken by the fall. hera, being deeply offended with zeus, determined to separate herself from him for ever, and she accordingly left him and took up her abode in euboea. surprised and grieved at this unlooked-for desertion, zeus resolved to leave no means untried to win her back again. in this emergency he consulted cithaeron, king of platea, who was famed for his great wisdom and subtlety. cithaeron advised him to dress up an image in bridal attire and place it in a chariot, announcing that this was platea, his future wife. the artifice succeeded

the people of eleusis, promising that she herself would direct them how to perform the sacred rites and ceremonies, which should be observed in her honour. with these words she took her departure never to return. obedient to her commands, celeus called together a meeting of his people, and built the temple on the spot which the goddess had indicated. it was soon completed, and demeter took up her abode in it, but her heart was still sad for the loss of her daughter, and the whole world felt the influence of her grief and dejection. this was [55]indeed a terrible year for mankind. demeter no longer smiled on the earth she was wont to bless, and though the husbandman sowed the grain, and the groaning oxen ploughed the fields, no harvest rewarded their labour. all was barren, dreary desolatio

a petition to aides, urgently entreating him to restore persephone to the arms of her disconsolate mother. when he arrived in the gloomy realms of aides, hermes found him seated on a throne with the beautiful persephone beside him, sorrowfully bewailing her unhappy fate. on learning his errand, aides consented to resign persephone, who joyfully prepared to follow the messenger of the gods to the abode of life and light. before taking leave of her husband, he presented to her a few seeds of pomegranate, which in her excitement she thoughtlessly swallowed, and this simple act, as the sequel will show, materially affected her whole future life. the meeting between mother and child was one of unmixed rapture, and for the moment all the past was forgotten. the loving mother's happiness would n

rora. eos, the dawn, like her brother helios, whose advent she always announced, was also deified by the early greeks. she too had her own chariot, which she drove across the vast horizon both morning and night, before and after the sun-god. hence she is not merely the personification of the rosy morn, but also of twilight, for which reason her palace is placed in the west, on the island aaa. the abode of eos is a magnificent structure, surrounded by flowery meads and velvety lawns, where nymphs and other immortal beings, wind in and out in the mazy figures of the dance, whilst the music of a sweetly-tuned melody accompanies their graceful, gliding movements. eos is described by the poets as a beautiful maiden with rosy arms and fingers, and large wings, whose plumage is of an ever-changin

l pair. hephastus was a whole day falling from olympus to the earth, where he at length alighted on the island of lemnos. the inhabitants of the country, seeing him descending through the air, received him in their arms; but in spite of their care, his leg was broken by the fall, and he remained ever afterwards lame in one foot. grateful for the kindness of the lemnians, he henceforth took up his abode in their island, and there built for himself a superb palace, and forges for the pursuit of his avocation. he instructed the people how to work in metals, and also taught them other valuable and useful arts. it is said that the first work of hephastus was a most ingenious throne of gold, with secret springs, which he presented to hera. it was arranged in such a manner that, once seated, she

the interior, lofty and graceful columns supported the gleaming dome. everywhere fountains of glistening, silvery water played; everywhere groves and arbours of feathery-leaved sea-plants appeared, whilst rocks of pure crystal glistened with all the varied colours of the rainbow. some of the paths were strewn with white sparkling sand, interspersed with jewels, pearls, and amber. this delightful abode was surrounded on all sides by wide fields, where there were whole groves of dark purple coralline, and tufts of beautiful scarlet-leaved plants, and sea-anemones of every tint. here grew bright, pinky sea-weeds, mosses of all hues and shades, and tall grasses, which, growing upwards, formed emerald caves and grottoes such as the nereides love, whilst fish of various kinds playfully darted i

ure. tartarus was a vast and gloomy expanse, as far below hades as the earth is distant from the skies. there the titans, fallen from their high estate, dragged out a dreary and monotonous existence; there also were otus and ephialtes, those giant sons of poseidon, who, page 149 with impious hands, had attempted to scale olympus and dethrone its mighty ruler. principal among the sufferers in this abode of gloom were tityus, tantalus, sisyphus, ixion, and the danaides. tityus, one of the earth-born giants, had insulted hera on her way to peitho, for which offence zeus flung him into tartarus, where he suffered dreadful torture, inflicted by two vultures, which perpetually gnawed his liver. tantalus was a wise and wealthy king of lydia, with whom the gods themselves condescended to associate

emples erected to this divinity. plutus. plutus, the son of demeter and a mortal called iasion, was the god of wealth, and is represented as being lame when he makes his appearance, and winged when he takes his departure. he was supposed to be both blind and foolish, because he bestows his gifts without discrimination, and frequently upon the most unworthy objects. plutus was believed to have his abode in the bowels of the earth, which was probably the reason why, in later times, aides became confounded with this divinity. minor divinities. the harpies. page 154 the harpies, who, like the furies, were employed by the gods as instruments for the punishment of the guilty, were three female divinities, daughters of thaumas and electra, called aello, ocypete, and celano. they were represented

ames were alecto, megara, and tisiphone, and their origin was variously accounted for. according to hesiod, they sprang from the blood of uranus, when wounded by cronus, and were hence supposed to be the embodiment of all the terrible imprecations, which the defeated deity called down upon the head of his rebellious son. according to other accounts they were the daughters of night. their place of abode was the lower world, where they were employed by aides and persephone to chastise and torment those shades who, during their earthly career, had committed crimes, and had not been reconciled to the gods before descending to hades. but their sphere of action was not confined to the realm of shades, for they appeared upon earth as the avenging deities who relentlessly pursued and punished murd

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ese instructions, and in spite of many prayers, the old man of the pyramids expires upon a sofa, while his apprentice in the esoteric arts swoons at the feet of his mentor. in due course, accompanied by the familiar spirits that have been transferred to his service, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being us

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

. these "poor travelers" just like the "transients" we saw earlier in relation to trinity hospital, were originally pilgrims, most often those beginning the journey to saint james of compostella. later, it was more than likely that these transients and travelers were not only the faithful on pilgrimage, but mendicants and vagabonds as well. a vagabond was one who had no profession, trade, or sure abode, while valid mendicants were "the homeless who wandered the land."43 the police always acted ruthlessly against these mendicants and 132 the origins of freemasonry from ancient times to the middle ages vagabonds: in 1270 the ordinance of saint louis pronounced the penalty of banishment against them; henri ii's ordinance of april 18, 1558 declared the crime of being a vagabond to be punishabl

contribution to develop a syncretic philosophy inspired by the systems of zoroaster, hermes, orpheus, pythagoras, plato, the kabbalah, and christian philosophy. he wrote: god appeared in eternity, creating or rather luminously emanating from the center of the circumference, which radiates outward from being and good to nothingness and evil. as men, who are intelligences, finite lights within the abode of time and movement, we aspire toward that motionless light for which we are its mobile emanantions. death, by delivering us from the body, draws us close to it and its other angelic lights, pure spirits whose bliss is found in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leaving the body to soar on the wings of the soul.9 in 1512, florenc

PHILIP NEIL MYTHS LEGENDS EXPLAINED

regarded as their sons. viracocha, whose sister-wife was the sea mother mama cocha, was also regarded a creator god. the first world he created was a world of darkness, peopled by giants he had made from stone. but they were disobedient and he punished them by sending a great flood. then he made humans out of clay and lit the world by sending the sun, moon, and stars up into the heavens from his abode in lake titicaca. after he had taught the people how to live in the world he sailed away like quetzalcoatl (see p. 98. one deat h the chief lord of xibalba, one death, sits on his throne in an underworld temple, surrounded by goddesses; he is shown tying on the wrist cuff of the one who kneels before him. two others sit cross-legged at his feet, while a fourth pours him a drink and a fifth l

ent to the land of extreme felicity in the west. chinese money peach of immortality the sacred mountain 120 the sacred mountain the shinto religion, the way of the gods, recognizes divine spirits, kami, in all natural phenomena. sengen-sama, the goddess of mount fuji, is the most sacred. mount fuji is so important to the japanese that it has given rise to many myths. it is even believed to be the abode of kunitokotachi, the eternal land ruler, the invisible, all-pervading creator deity who arose as a reed from the primeval ocean of chaos. the legend illustrated below relates how the great 12th-century warrior tadatsune went to mount fuji to confront the monsters who were terrorizing the local inhabitants. with two of his most trusted henchmen, he entered the great cavern at the base of the

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

t which it cannot exist. 13 genesis 1:31. 14 rashi ad loc, etc. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (through incest with his

hashanah regarding the first blessing of the amidah, with reference to the four beginnings of the year. according to this, there are four partzufim within rachel alone, which sometimes combine to form one collective partzuf, just like the supernal ima. based on the above, it is explained in chassidut that the two hei fs manifest in the cave of machpelah are the lower and upper garden of eden, the abode the soul in the afterlife. in the lower garden of eden, the soul receives its reward for the physical performance of the commandments it fulfilled in this world, while in the upper garden of eden it receives its reward for the intellectual and emotional intentions it invested into performing these commandments. the two hei fs become manifest as the two levels of the garden of eden because th

with dimensions: the yud and vav are not spelled out with the letter hei. the yud is spelled out with a vav, which indicates further tzimtzum, plus a dalet, which comes close to being a hei (and is its source) but still lacks the true relief of three dimensions. the vav is spelled out with another vav, indicating further tzimtzum. in the ultimate future, after the soul returns from its temporary abode in the afterlife and is resurrected in the rectified physical world, there will be no need for the soul to experience such gprocessed h divine consciousness, i.e, there will be no need for the name havayah to be spelled out. the hei fs of the name will be able to experience the yud and vav directly, and in fact the vav will not be necessary. in the future, the name havayah will be spelled yu

omain of the forces of evil as well as the inspiration born of divine ecstasy as evidenced at the inauguration of the tabernacle. historically, many if not most of the most poignant and moving works of inspiration and art have born out of the artist fs sense of depression and melancholy. it is, of course, most noble to be touched by the exile of humanity (and the divine presence) from its natural abode, but the proper response to this is submission to g-d fs will in order to rectify the wrong, rather than some form of heroic expression of personal angst. therefore yaavetz prayed: gand yaavetz called to the g-d of israel, saying, eif you bless me and increase my border, and your hand is with me that you save me from harm, so as not to sadden [eitzev] me c f h16 in other words, he prayed tha

s of evil are inflicting upon me, this battering in the grave [chibut ha-kever, was it not enough pain that i had to be buried and suffer inside the body and constrictions of the physical world, that i must now experience as well the pain of this grave h.this refers to how the soul is battered inside the grave. gand i have been taken to die [again] in the desert? h i.e, in purgatory, the desolate abode of the forces of evil. here is where vengeance is extracted from the soul. the soul refers to its birth into a physical body as being gburied h inside a ggrave. h death is not seen as a cessation of existence, but rather as a descent from one spiritual level to a lower one. it is enough, the soul complains, that i had to live a full life in this grave of the body; why must i suffer further?

ah in malchut. since the aspects of evil opposite gevurah and hod.i.e, the tooth and the foot.are on a higher level than the aspects of evil opposite malchut [i.e, the horn, they cannot cause damage in the public domain [the earthly manifestation of the levels] below [malchut of atzilut, i.e, malchut of beriah. they are therefore not liable for damage they cause there, since that is their natural abode and natural behavior. malchut of any word is the gfield h or gdomain h of that world. thus, while in a general sense we speak of all the three lower worlds being the gpublic domain, h in particular, this refers to the malchuts of these worlds. as will be explained presently, the three aspects of the ox (the tooth, the foot, and the horn, in addition to corresponding to gevurah, hod, and malc

ond to the three lower worlds, as well. in other words, these forms of evil originate as corruptions of the three channels of gevurah of atzilut, but gsettle h in the three gradations of creature-consciousness, i.e, the three worlds. since the tooth and the foot originate in the higher two of the three gevurah-channels of atzilut, they gsettle h in beriah and yetzirah. since this is their natural abode, whatever harm they do there cannot be considered exceptional damage, just as an ox grazing or trampling things in the public domain cannot be considered exceptional damage. in contrast, the horn, which is a lower form of evil, does not naturally ascend even to this level, whereas these [other two] abide there naturally. this is because the three [sub-categories of the ox] correspond to [the

n contrast, the horn, which is a lower form of evil, does not naturally ascend even to this level, whereas these [other two] abide there naturally. this is because the three [sub-categories of the ox] correspond to [the three lower worlds] beriah, yetzirah, and asiyah, and specifically, the horn corresponds to the world of asiyah. it therefore causes damage when it ascends higher than its natural abode. the tooth and the foot, however, correspond to beriah and yetzirah [respectively, and thus it is their nature [to roam about in the public domain. thus: 29 genesis 49:26, 30 zohar 1:50a. 31 bava kama 2:5; y. shabbat 47a; y. bava kama 2a; cf. tosefta, bava kama 1:6-7. the arizal on parashat mishpatim (2) 328 sub-category of ox origin in atzilut habitat tooth gevurah beirah foot hod yetzirah

31 bava kama 2:5; y. shabbat 47a; y. bava kama 2a; cf. tosefta, bava kama 1:6-7. the arizal on parashat mishpatim (2) 328 sub-category of ox origin in atzilut habitat tooth gevurah beirah foot hod yetzirah horn malchut asiyah when an ox gores, thus, it goes out of the bounds of its natural behavior. this is the equivalent of creatre consciousness ascending into nukva of atzilut.outside its normal abode of the three lower worlds.and causing damage there. or, perhaps the intention is that asiyah is a lower level even than the gpublic domain, h i.e, the realm of evil, where it is natural for an ox to gore. when the goring ox gores in beriah or yetzirah, however, the more docile gpublic domain, h it is exhibiting behavior out of context for this relatively safe environment, and therefore its o

fs writings cited here. we will now discuss the subject of the shells [i.e, forms of evil] associated with the four worlds, atzilut, beriah, yetzirah, and asiyah. we will base this exposition on the following passage from the holy zohar:2 gwe have been taught that there is a certain world above; when the herald goes forth, that world trembles and shakes, and there emerge from it two birds. their abode is under the tree wherein is the appearance of life and death. one bird flies northward, and the other southward; one at dawn and the other at dusk. h in order to understand this passage, we have to understand a number of other things first. first of all, just as there are four worlds.atzilut, beriah, yetzirah, and asiyah.in the realm of holiness, so are there four impure worlds. the atzilut

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e bodhisattva sila sutra, and it is this essential state of enlightenment, this interior self, osiris glorified through trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience- involved in neither its struggles or tribulations, yet, from anot

or he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willing return of the aspirant himself to the everlasting abode of the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. th

petus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourse

of the sea-the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea, under a calm, doth putrify and become mephitic. the heart is the great centre of the action of fire, lending its terrible energy as an impulse unto the others. thence cometh from the fiery nature the red colour of the blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in the kether of the body. for the higher will to manifest, it must be reflected into the lower will by neschamah. this lower will is immediately potent in the lower membrane

heir corresponding god-forms, there are invisible stations, with associated deities, which do not move in the temple and are very significant as representing the balance of opposing forces in the hall of two truths. the invisible station corresponding to the yesod, the 9th sephirah on the tree of life, immediately east of the altar which is in the upper region of malkuth in the= el temple, is the abode of a set-like god-form associated with the evil triad and at the same time with a dark reptilian god associated with typhon (see description of three in one, in "z. 3" he is the accusor, the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger

t. hiereus (as they go round) 0 lord of the universe- thou art above all things and thy name is in all things; and before thee, the shadows of night roll back and the darkness hasteth away. kenu (barring the way with salt and banner of west) the priest with the mask of the ox, spake and said "thou canst not pass the gate of the northern heaven, unless thou canst tell me my name" heg satem, in the abode of shu, the bull of earth, is thy name. thou art kephra, the sun at night 'the "mother letters1'are given as relating to the primary elements appropriate to each quarter, i.e. aleph, east; shin, south; mem, west; and all three together in the north to symbolize the physical universe which manifests by their union, the combined elements. p.m. theoricus ritual 159 kerux in what signs and symbo

ial world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees are depicted. it is the passing of the gate of eden. hierophant rises and leads zelator to the west ofaltar. hedraws attention to the key of the universe. these ideas are symbolically resumed in the representation of the twenty first key of the tarot, in front

be laborious and patient like the gnomes, but avoid grossness and avarice <81> so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. the altar, as in the preceding degree, represents the material universe. on its right is symbolically the garden of eden, represented by the station of hegemon, while on its left is symbolically gehenna, the abode of shells, represented by the station of kerux (hierophant returns to his throne. kerux steps fornard and stands at zelator's left hand) i have much pleasure in conferring on you the title of lord of the 32nd path. you will now quit the temple for a short time and on your return the ceremony of your reception into the$ grade of theoricus will be proceeded with. kern leads zelator out. theori

t- i am the inundation. he who riseth from the great water is my name. hail unto ye, dwellers of the land of night! for the rending of darkness is near. heg. leads practicus round to hiereus who rises cup in hand as they approach. hegemon and practicus halt before him. hiereus the priest with the mask of horus spake and said: i am water, turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters -the vastness of their terror- the magnitude of their fear- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm! hegemon takes practicus round

ace of the gathering of the waters, through the rolled back cloud of night. from the father of waters went forth the spirit, rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering waters. terrible was the silence of that untreated world- immeasurable the depth of that abyss. and the countenances of darkness half-formed arose- they abode not- they hasted away- and in the darkness of vacancy, the spirit moved and the lightbearers existed for a space. i have said darkness of darkness- are not the countenances of darkness fallen with kings? do the sons of the night of time last for ever? and have they not yet passed away? before all things are the watersand the darkness and the gates of the land of night. and the chaos cried al

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

that you have refused to gratify such curiosity. you are possibly without the materials; i should like to show you a complete magical cabinet, but i must exact beforehand the most inviolable silence. if you will not give me this pledge upon your honour, i shall give orders for you to be driven to your hotel. i made the required promise and keep it faithfully by not divulging the name, position or abode of this lady, whom i soon recognized as an initiate, not exactly of the first order, but still of a most exalted grade. we had a number of long conversations, in the course of which she insisted always upon the necessity of practical experience to complete initiation. she showed me a collection of magical vestments and instruments, lent me some rare books which i needed; in short, she determ

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

legend narrates how a saint, whose name has escaped me, finding nothing to eat on a lenten day or a friday, commanded the fowl to become a fish, and it became a fish. the parable needs no interpretation, and it recalls a beautiful 80 the ritual of transcendental magic story of st. spiridion of tremithonte, the same who evoked the soul of his daughter irene. one good friday a traveller reached the abode of the holy bishop, and as bishops in those days took christianity in earnest, and were consequently poor, spiridion, who fasted religiously, had in his house only some salted bacon, which had been made ready for easter. the stranger was overcome with fatigue and famished with hunger; spiridion offered him the meat, and himself shared the meal of charity, thus transforming the very flesh whi

RUBY TABLET OF SET

ly die: for jehovah doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. the lie of jehovah is the truth of satan. the first sin was the sin of knowledge. what knowledge? the knowledge of godhood. a murderer: john 8:44 ye are of your father satan, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own; for he is the father of it. again satan stands accused of being a murderer. what not his first accusation that of a liar? but in this text it is proclaimed he was first a murderer. did they falsely blame satan for all the deaths that occurred in the name of christ throughout time? the enemy: m

a minor] hear me, o lord whose eye is in the north star, and whose war-wain whirls about the northern sky! come now forth as i, thy fellow and kinsman call upon thee. come now forth and show thyself to my mind and to my own inner eye that i may ween thy wisdom. by thy gift i shall know what i will. fare forth and stand eastward in the northern sky [call to set from the thigh (ursa major] from thy abode behind the stars of the thigh, step forth, o mighty lord of darkness. from thy place of exile come forth to tell thy secrets long hidden. i, thy adept, call upon thee to show thyself to my own inner eye that i may gaze upon thy greatness. by thy gift i shall know what i will. fare now forth and stand westward in the northern sky [the working. now set and woden flow from the constellations th

rt em kehr!(2) i summon the prince of darkness, from the points of the earth and from the far reaches of the universe. hail o mighty set! lord of all creation. ageless intelligence of the cosmos, who roams this world. be with me now. for i am as you are. come forth. for one who is of your essence seeks your presence. accept my friendly summons, as you have so wished, and enter through your starry abode this night. for my pylon is open to you. a neb kekui set [all] ami pert em kehr [priest] xeper! classification: v2- b41.2r4- 1 author: r. amn dececco iii date: december, x- cavern of amon pylon html revision: dec 9, 1998 ce subject: recognition ceremony, ii reading list #2 [all] xeper [lighting of the pylon flame. priest] i, who hold three of the five, who bears the symbol of the setian orde

universal intelligence to body, mind, and soul; and yet repel the frailties of ignorance. i project the light that warns great men against all destruction, and concentrate the beams to swiftly guide self to iam. i contain my master and all of his commodities, protecting them in thought, conversation, and action. i form my master's empire and am always aware of his presence. i am the walls of his abode and his creation, and am the object of his utility and art in both of these. i reflect his image, and mark the effect of time upon man. sometimes i compliment, but more often am critically severe. i correct man's impaired inner sight and thus bestow enjoyment of universal harmony- and of all nature's beauties roundabout. i expose man's unnoticed enemies, and thereby do i promote his cosmic h

chalice holds the sweet nectar by which we make ourselves immortal. i drink the sweet darkness and i, master of magic, become [summoning of elementals- spoken by each priest in turn [david austen iv] from the zenith i call vayu, the wind. the wind is the child of the quarters of heaven; it pervades all things. the wind is the breath of the gods, the bringer of life. between the earth and the sky, abode of the sun, is the dwelling place of subtle beings whose king is the lord of the wind, vayu. i invoke vayu, whose aspect is white [robert moffatt iv] from the north i call kubera, owner of the nine treasures, chief of the spirits of darkness, giver of wealth, chief of the genii and of secret ones. kubera rules the living veins of gems which pulse beneath the surface of the earth. i invoke ku

desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introducing the four shades. hail, my brothers and sisters of the night. welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of pta

elect of this world will soar to heights i have dreamed of. i am partly a past example of you. but you are not like me. in the dark hell of your minds you dwell and will survive secretly. you are the new mutations: the god-beings of atlantis. going home. shade# 4- the master of the temple i shall speak for my order. i am the present personification of the blue guardians of the ancient temple. my abode or plane is in khem [xem: a form of the essence that is set. i have come into being as what i have become. i am unlike the others and i am many. more are hidden and await their place. my order is of those who exercise the wills of the powers of darkness. we hold four of the five. i do not represent any manner of mankind: only the few elect who are shedding their human aspects. for the millio

xxviii aes, 12:18 a.m. i was in a desert, with a blazing electrical storm raging in the night sky. bolts of lightning kept striking the caps of the surrounding pyramids, energizing them. from a detached perspective, i watched myself labouring, building a great black pyramid block by block. although still open to the sky, the inner sanctum possessed an awe and profundity and a powerful "presence" abode there. i continued to build, slowly and painstakingly aligning each block in accord with precise geometric laws. and i knew that even when the pyramid was finished, still there would be tasks to perform, maintaining it and guarding its approaches and worshipping in that innermost shrine. for this pyramid is the eternal self of the black magician, raised to endure for ever, all public masks a

SABBATIC KABALA OF THE CROOKED PATH

ation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated i

d cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals, like scorpios, centipedes and the like. in the tarot these letters has been assigned to the priestess and death. since this cell is the lunar abode it is also the cell where they mysteries of the psychosexual fluids are understood. the house it self is concerned with th

e high priest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vessel- the hand being the extension of the phallus and the eye being the cranial abode of the higher mouth (i.e. vulva- note due to this that the lone witch in norse lore was called volva and was considered a seer or a sybill, the oracle made manifest in the flesh of the crone, which suggest the oracular nature within this aat, reflected through the use of the portals of the moon. cell 6 being the aat of the 7th and 18th letter of the sacred alphabet this cell is a discourse u

SALMANRUSHDIE THESATANICVERSES

istered offices: harmondsworth, middlesex, england published in 1989 by viking penguin inc. for marianne contents i the angel gibreel ii mahound iii ellowen deeowen iv ayesha v a city visible but unseen vi return to jahilia vii the angel azraeel viii the parting of the arabian seas ix a wonderful lamp satan, being thus confined to a vagabond, wandering, unsettled condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the angel gibreel 1 "to be born again" sang gibreel farishta tumbling from the heavens "first you have to die

. the policemen began to grin, i see, sir, at thirty thousand feet, and then you swam ashore. you have the right to remain silent, they tittered, but quite soon they burst out into uproarious guffaws, we've got a right one here and no mistake. but rosa couldn't make out saladin's protests, the laughing policemen got in the way, you've got to believe me, i'm a british, he was saying, with right of abode, too, but when he couldn't produce a passport or any other identifying document they began to weep with mirth, the tears streaming down even the blank faces of the plain-clothes men from the immigration service. of course, don't tell me, they giggled, they fell out of your jacket during your tumble, or did the mermaids pick your pocket in the sea? rosa couldn't see, in that laughter-heaving

t was going into the telling, the last desperate reserves of her will that she was putting into her story _the only bright time i can remember, she told him, so that he perceived that this memory-jumbled rag-bag of material was in fact the very heart of her, her self-portrait, the way she looked in the mirror when nobody else was in the room, and that the silver land of the past was her preferred abode, not this dilapidated house in which she was constantly bumping into things- knocking over coffee-tables, bruising herself on doorknobs- bursting into tears, and crying out _everything shrinks. when she sailed to argentina in 1935 as the bride of the anglo-argentine don enrique of los alamos, he pointed to the ocean and said, that's the pampa. you can't tell how big it is by looking at it. y

SATANIC BIBLE

h which to wield power over their followers. the teutonic goddess of the dead and daughter of loki was named hel, a pagan god of torture and punishment. another "l" was added when the books of the old testament were formulated. the prophets who wrote the bible did not know the word "hell; they used the hebrew sheol and the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places of eternal punishment; however, the catholics also believe there is a "purgatory" where al

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

st. the changes of consciousness that may occur through such a rite can be equated on one level with the creation of the antichrist, that is, the satanist who absorbs the power brought forth through the ritual becomes akin to the antichrist, an individual who embodies the power of the dark gods of the sinister tradition. such an individual is considered to be, on a psychic level, a gateway to the abode of the dark gods. the role of the orgy within satanism has two main functions. firstly it provides a release of any sexual repression, be it conscious or unconscious, that has been acquired during and prior to the individual's puberty. this period of sexual development has largely been corrupted, according to satanists, by the rise of christian morality concerning sexuality. by virtue of thi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hip the twenty-four tirthankara of the present cycle of time, the last of whom, mahavira, is often regarded as the founder, or, more properly, the rediscoverer, of the principles of jainism. symbols. major symbols of jainism include three dots, signifying the three jewels of ethical conduct; the swastika, whose four sides represent the four forms of earthly life; the crescent moon, signifying the abode where liberated souls live; and the wheel of dharma, containing twenty-four spokes that represent the religion preached by the twenty-four tirthankara. worship. jain worship consists of daily prayers and meditation and temple worship, where people meditate, pray, and engage in religious discussions. jains place little emphasis on formal, prescribed worship. dress. jains have no distinctive d

to being by a creator-god. for jains, the universe consists of five parts. at the bottom of the universe is the base, inhabited by the lowest forms of life. above the base is the lower world, consisting of seven hells where beings torment one another. the middle world is where human beings live. celestial beings live in the upper region, and liberated beings, such as the siddha, live in a supreme abode. 332 world religions: almanac jainism the three jewels at the center of jain belief is the desire to free the soul from the cycle of death and rebirth. liberation is accomplished through the three jewels, an ethical code that consists of right faith, right knowledge, and right conduct. the first of these, right faith, or samyak darshana, means seeing clearly, so it is sometimes translated as

on, assessment. jinn: a type of invisible spirit; also called genie. forsake: abandon, desert. abiding: long-lasting. chastisement: scolding or punishment. obeisance: a movement of the body that indicates respect, like a bow. benevolently: kindly or generously. transgressor: sinner or one who disobeys a law. world religions: primary sources 27 qur an [32.20] and as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: taste the chastisement of the fire which you called a lie [32.21] and most certainly we will make them taste of the nearer chastisement before the greater chastisement that haply they may turn [32.22] and who is more unjust than he who is reminded of the communications of hi

the guilty [32.23] and certainly we gave the book to musa, so be not in doubt concerning the receiving of it, and we made it a guide for the children of israel [32.24] and we made of them imams to guide by our command when they were patient, and they were certain of our communications [32.25] surely your lord will judge between them on the day of resurrection concerning that wherein they differ. abode: residence, place where one lives. haply: by chance, perhaps. imams: muslim scholars or leaders. the name allah is embroidered onto a cloth. allah revealed the qur an to the prophet muhammad. kazuyoski nomachi/ corbis. 28 world religions: primary sources qur an [32.26] does it not point out to them the right way, how many of the generations, in whose abodes they go about, did we destroy befo

s not say that he does not believe in god or religion. his point always was that the existence of god cannot be proved rationally. huxley refers to a metaphysical nifelheim when he talks about the realm of spiritual matters where, over history, one doctrine slays, or replaces, another. nifelheim, often spelled niflheim, refers to the outer region of cold and darkness in norse mythology. it is the abode of hel, the goddess of the dead. his allusion suggests that the realm of religion is a mysterious, frightening realm where belief systems come and go. excerpt from collected essays, vol. 5: science and chr i st ian tradit ion agnosticism and christianity the present discussion has arisen out of the use, which has become general in the last few years, of the terms agnostic and agnosticism. th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

yes that seem to dive into the hearts of the passers-by. an old man, but not infirm, erect and stately, as if in his prime. none know whether he be rich or poor. he asks no charity, and he gives none, he does no evil, and seems to confer no good. he is a man who appears to have no world beyond himself; but appearances are deceitful, and science, as well as benevolence, lives in the universe. this abode, for the first time since thus occupied, a visitor enters. it is zanoni. you observe those two men seated together, conversing earnestly. years long and many have flown away since they met last, at least, bodily, and face to face. but if they are sages, thought can meet thought, and spirit spirit, though oceans divide the forms. death itself divides not the wise. thou meetest plato when thin

knowledge, it seemed now that the only page he read was the wide one of nature, and that a capacious and startling memory supplied the rest. yet was there one exception to what in all else seemed customary and commonplace, and which, according to the authority we have prefixed to this chapter, might indicate the follower of the occult sciences. whether at rome or naples, or, in fact, wherever his abode, he selected one room remote from the rest of the house, which was fastened by a lock scarcely larger than the seal of a ring, yet which sufficed to baffle the most cunning instruments of the locksmith: at least, one of his servants, prompted by irresistible curiosity, had made the attempt in vain; and though he had fancied it was tried in the most favourable time for secrecy, not a soul nea

party of his countrymen on an excursion to ischia. he spent the heat of noon in thoughtful solitude, and gradually the image of viola returned to his heart. it was a holy for it was a human image. he had resigned her; and though he repented not, he was troubled at the thought that repentance would have come too late. he started impatiently from his seat, and strode with rapid steps to the humble abode of the actress. the distance was considerable, and the air oppressive. glyndon arrived at the door breathless and heated. he knocked; no answer came. he lifted the latch and entered. he ascended the stairs; no sound, no sight of life met his ear and eye. in the front chamber, on a table, lay the guitar of the actress, and some manuscript parts in the favourite operas. he paused, and, summoni

aded flowers in an earthen vase, which was modelled and painted in the etruscan fashion. the sunlight streamed over the snowy draperies of the bed, and a few articles of clothing on the chair beside it. viola was not there; but the nurse! was she gone also? he made the house resound with the name of gionetta, but there was not even an echo to reply. at last, as he reluctantly quitted the desolate abode, he perceived gionetta coming towards him from the street. the poor old woman uttered an exclamation of joy on seeing him; but, to their mutual disappointment, neither had any cheerful tidings or satisfactory explanation to afford the other. gionetta had been aroused from her slumber the night before by the noise in the rooms below; but ere she could muster courage to descend, viola was gone

riton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as something divine. iamblich "vit. pythag" the attendants whom mejnour had engaged for his strange abode were such as might suit a philosopher of few wants. an old armenian whom glyndon recognised as in the mystic's service at naples, a tall, hardfeatured woman from the village, recommended by maestro paolo, and two long-haired, smooth-spoken, but fierce-visaged youths from the same place, and honoured by the same sponsorship, constituted the establishment. the rooms used by the sage were commo

eful and deep-taught loveliness of miletus, smiles as graciously as of yore. for the north, philosophy and freedom are essentials to human happiness; in the lands which aphrodite rose from the waves to govern, as the seasons, hand in hand, stood to welcome her on the shores, nature is all sufficient (homeric hymn) the isle which zanoni had selected was one of the loveliest in that divine sea. his abode, at some distance from the city, but near one of the creeks on the shore, belonged to a venetian, and, though small, had more of elegance than the natives ordinarily cared for. on the seas, and in sight, rode his vessel. his indians, as before, ministered in mute gravity to the service of the household. no spot could be more beautiful, no solitude less invaded. to the mysterious knowledge of

ared to question and disbelieve, may seem cold and terrorless, became far different when told by those blanched lips, with all that truth of suffering which convinces and appalls. much, indeed, he concealed, much he involuntarily softened; but he revealed enough to make his tale intelligible and distinct to his pale and trembling listener "at daybreak" he said "i left that unhallowed and abhorred abode. i had one hope still, i would seek mejnour through the world. i would force him to lay at rest the fiend that haunted my soul. with this intent i journeyed from city to city. i instituted the most vigilant researches through the police of italy. i even employed the services of the inquisition at rome, which had lately asserted its ancient powers in the trial of the less dangerous cagliostro

e souls of the young, nay, the infant" and therewith he entered into a long catalogue of legendary fables, which he quoted as historical facts. all at which an english woman would have smiled, appalled the tender but superstitious neapolitan; and when the priest left her, with solemn rebukes and grave accusations of a dereliction of her duties to her child, if she hesitated to fly with it from an abode polluted by the darker powers and unhallowed arts, viola, still clinging to the image of zanoni, sank into a passive lethargy which held her very reason in suspense. the hours passed: night came on; the house was hushed; and viola, slowly awakened from the numbness and torpor which had usurped her faculties, tossed to and fro on her couch, restless and perturbed. the stillness became intoler

e of the ghostly one that dwells on the threshold, and whose victims are the souls that would aspire, and can only fear. i see its dim shapelessness going before the men of blood, and marshalling their way. robespierre passed me with his furtive step. those eyes of horror were gnawing into his heart. i looked down upon their senate; the grim phantom sat cowering on its floor. it hath taken up its abode in the city of dread. and what in truth are these would-be builders of a new world? like the students who have vainly struggled after our supreme science, they have attempted what is beyond their power; they have passed from this solid earth of usages and forms into the land of shadow, and its loathsome keeper has seized them as its prey. i looked into the tyrant's shuddering soul, as it tre

w, the inequality between man and man! there, place was given by the prisoners, whether royalists or sans-culottes, to age, to learning, to renown, to beauty; and strength, with its own inborn chivalry, raised into rank the helpless and the weak. the iron sinews and the herculean shoulders made way for the woman and the child; and the graces of humanity, lost elsewhere, sought their refuge in the abode of terror "and wherefore, my child, do they bring thee hither" asked an old, greyhaired priest "i cannot guess "ah, if you know not your offence, fear the worst "and my child" for the infant was still suffered to rest upon her bosom "alas, young mother, they will suffer thy child to live "and for this, an orphan in the dungeon" murmured the accusing heart of viola "have i reserved his offspr

SIR WALLIS BUDGE EGYPTIAN MAGIC

, herutataf set out for the place where the sage dwelt. having sailed up the river some distance he and his party arrived at tet-seneferu, and when the boats had been tied to the quay the prince set out to perform the rest of the journey, which was overland, in a sort of litter made of ebony, which was borne by men by means of poles of sesnetchem wood, inlaid with gold. when he had arrived at the abode of teta, the litter was set down upon the ground, and the prince came out to greet the sage, whom he found lying upon a basket-work bed or mattress, which had been placed for him in the courtyard of his house, whilst one servant shampooed his head, and another rubbed his feet. after a suitable greeting and reference to the sage's honourable condition had been made, herutataf told him that he

he official account of a conspiracy against rameses iii, king of egypt about b.c. 1200. it seems that a number of high officials, the overseer of the treasury included, and certain scribes, conspired together against this king apparently with the view of dethroning him. they took into their counsels a number of the ladies attached to the court (some think they belonged to the harim, and the chief abode of these ladies became the headquarters of the conspirators. one official was charged with "carrying abroad their words to their mothers and sisters who were there to stir up men and to incite malefactors to do wrong to their lord; another was charged with aiding and abetting the conspiracy by making himself one with the ringleaders; another was charged with being cognizant of the whole matt

in certain astringent substances and bitumen were wrapped up in bandages, and laid in four jars made of stone, marble, porcelain, earthenware, or wood. each jar was placed under the protection of one of the four children of horus, and as it was hollow, and its cover was made in the form of the head of the god who was represented by it, and as the jar by means of the inscription upon it became an abode of the god, it might well be said that the organ of the deceased which was put in it was actually placed inside the god. the custom of embalming the intestines separately is very old, and p. 90 several examples of it in the xith dynasty are known; even at that early period the four jars of mummified intestines were placed in a funeral chest, or coffer, which was mounted on a sledge, and draw

s and toes begins. when this has been done, and portions of the fingers have been wrapped in linen made at sais, the following address is made to the deceased-"o osiris, thou receivest thy nails of gold, thy fingers of gold, and thy thumb of smu (or uasm) metal; the liquid of ra entereth into thee as well p. 188 as into the divine members of osiris, and thou journeyest on thy legs to the immortal abode. thou hast carried thy hands to the house of eternity, thou art made perfect in gold, thou dost shine brightly in smu metal, and thy fingers shine in the dwelling of osiris, in the sanctuary of horus himself. o osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appea

the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, p. 218 it would wander forth from the tomb and eat any kind of offal and drink any kind of dirty water which it might find in its path. but besides the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb. there is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the "double" this is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the "house of the ka" and that a priest, called the "priest of

SOLOMON

she said to me "i am en psigos, who also have a myriad names" and i said her "by what angel art thou frustrated" but she said to me "what seekest, what askest thou? i undergo changes, like the goddess i am called. and i change again, and pass into possession of another shape. and be not desirous therefore to know all that concerns me. but since thou art before me for this much, hearken. i have my abode in the moon, and for that reason i possess three forms. at times i am magically [1] invoked by the wise as kronos. at other times, in connexion with those who bring me down, i come down and appear in another shape. the measure of the element [2] is inexplicable and indefinable, and not to be frustrated. i then, changing into these three forms, come down and become such as thou seest me; but

SORCERIES OF ZOS

ed book: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with all sensation, and of transcendi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

hat in a little while my friend was going to die.46 platonic mysteries 43 the dying socrates discourses to his pupils on the theme of immortality. as one who has realized the worthlessness of life, he furnishes a kind of proof utterly distinct from any logical, rational arguments. it seems as if it were not a man speaking the man who is passing away but eternal truth itself which had taken up its abode in a transitory personality. the atmosphere where truth can resound seems to be found where temporal reality dissolves into nothingness. we hear nothing in the way of logical proofs of immortality. the entire discourse is designed to conduct his friends to a vision of the eternal. at that point they will require no proofs. what would be the point of proving that a rose is red to someone who

THE BOOK OF PLEASURE

the "does not matter- need not be" state, and is not related to form. save and beyond it, there is no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? this having once been (even symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he8 having become the gratifier by his

to his purpose by the use of sigils or sacred letters. by projecting the consciousness into one part, sensation not being manifold, becomes intensified. by the abstention of desire, except in the object, this is attained (at the psychological time this determines itself. by non-resistance (involuntary thought and action, worry and apprehension of nonfulfilment, being transient, find no permanent abode: he desires everything. anxiety defeats the purpose, it retains and exposes the desire. conscious desire is non-attractive. the mind quiet and focussed, undisturbed by external images does not distort the sense impressions (there is no hallucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret. 18: the means being simpicity

o those existences that can "fly" without wings- so shall we fly without machines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial value. the virtue of learning and acquiring knowledge by the ordinary means is in its worry and disappointment, of that degree which causes exhaustion: by that the desire might accidentally reach the real abode of knowledge, i.e, the sub-consciousness. inspiration is 55 always at a void moment, and most great discoveries accidental, usually brought about by exhaustion of the mind. my formula and sigils for sub-conscious activity are the means of inspiration, capacity or genius, and the means of accelerating evolution. an economy of energy and method of learning by enjoyment. a bat first grew wings

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ediate stages of existence in the various spheres of paradise, extending to the appearance of the soul remaining the same as the one it assumed when living as a human on earth. both buddhism and hinduism place yama, god of the dead, in the position of judge in the afterlife, and these passages from the rig-veda depict the special reverence with which he was held: yama was the first to find us our abode, a place that can never be taken away, a place where our ancient fathers have departed; all who are born go there by that path, treading their own. meet the fathers, meet yama, meet t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 7 the fourteenth dalai lama (ap/wide world photos) with the fulfillment of wishes in the highest heave

from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 11 in hinduism, vishnu is considered one of the main gods of worship (st. louis art museum) impressions they leave behind, follow him. as a caterpillar, having reached the end of a blade of grass, takes hold of another blade and draws itself to it, so

and pursuits, hence the common reference to the happy hunting ground, a place where all needs would be easily met. in this respect, the ghost land, the land of the grandparents, is equivalent to the elysian fields of the ancient greeks, the valhalla of the vikings, and the general concept of a heaven or a paradise that awaits the virtuous soul after death. some tribes believed that their eternal abode would be in the stars. to these people, the milky way was known as the pathway of the dead; and it was their custom to light fires upon the graves of the dead for four days to give the spirits ample time to arrive safely on the glorious path in the sky. for other tribes, the land of the grandparents, the place of the souls, was located under the earth, where the sun would shine during the ti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

tities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies origin, other scholars contend that after the war in heaven, the dispossessed angels materialized on e

lso gave rise to the universal dread of cemeteries and the belief that burial grounds are haunted. as shall be shown in this section, many early funeral observances were transformed into aspects of religious ceremonies that still exist today. preserving the body. as early religions began to teach that there was a spirit within each person who died that might some day wish to return to its earthly abode, it became increasingly important that efforts be made to preserve the body. burial ceremonies, which had at first been intended solely as a means of disposing of the dead, came to be a method of preserving the physical body as a home for the spirit when it returned for a time of rebirth or judgment. today, in many countries such as the united states, canada, great britain, and the european

THE GOD OF THE WITCHES

e king or chief of the tribe, later his place was taken by a substitute, who was often for a timeallowed the status and insignia of royalty. mock kings, who were put to death at the end of a given term, are awell-known feature of early religions. the god of the witcheschapter vi. the divine victim59the underlying meaning of the sacrifice of the divine victim is that the spirit of god takes up its abode in ahuman being, usually the king, who thereby becomes the giver of fertility to all his kingdom. when thedivine man begins to show signs of age he is put, to death lest the spirit of god should also grow old andweaken like its human container. but until the time of sacrifice arrives no sacrilegious hand may be raisedagainst the incarnate god; for his death, by accident or design, means over

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

d projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -t

THE MAGICIAN S KABBALAH

chapter fourteen; the klippoth the word "klippoth" is the plural of the word spelt qoph-lamed-peh-heh, meaning "shell, husk, skin, peel or rind. this indicates at once that the klippoth are the shells or leftovers of a process, in the same way that an eggshell is related to an egg, or the peel related to a.n apple. in the cosmology of kabbalah, these shells or "envelopes" were said to hold their abode beneath the world of assiah into which adam descended at the fall. much of the development of this idea was made by issac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (wh

THE MIDDLE PILLAR

r this side of life, as is held by the freudian school, whereas the much abused word superconscious would be distinctly descriptive of the supernal sephiroth of the yechidah, chiah, and neshamahl6 corresponding to the jungian unconscious. the tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relati

he conscious mind thereby connect with, and perhaps gain some understanding of, the nature of spirit and divinity. the middle soul or rational self, the ruach, is located in the five sephiroth from chesed to yesod, although it is centered in tiphareth. it also overlaps, to a lesser extent, daath and yesod. this is the conscious mind and reasoning powers-the conscious part of our being whch is the abode of the ego. this is the seat of "outer" consciousness, where humanity becomes aware of thought-images and is able to fashion thoughts into actions. it is here that human beings use their powers of discrimination as the mind navigates continuously between both secular and transcendent functions. five faculties are to be found in ths pentad of spheres: memory (chesed, will (geburah, imaginatio

y to spiritual growth. these impulses can be likened to freud's id with its demands for instant gratification. thus the nephesh and the unconscious mind, together with the shadow, have all been unceremoniously rejected throughout hstory as scapegoats for problems which originated in the conscious mind (when the neuroses were consciously repressed rather than examined. thus the nephesh becomes the abode of many emotionally charged complexes, phobias, obsessions, delusions, and compulsive urges. beyond this five-fold division of the human soul, there is one more portion that is sometimes overlooked. the lowest part is called the g'uph. centered in malkuth, the g'uph is closely tied to the physical body and the total range of all psycho-physical functions. it is a low level of subconscious in

s of brain cells withn the cerebrum. the seventh chakra controls all aspects of mind and body, and it regulates the activities of all the other chakras. its energy is often described as pure thought, spiritual understanding, bliss, peace, eternal life, superconsciousness, and the divine white light. the seventh chakra is activated at peak instances of oneness with the divine. it is said to be the abode of shva (illuminated consciousness, who demolishes ignorance and illusion.14 we should add that although the chakras are correlated to certain physical organs, glands, or nerve caters, they are not solely physical centers. to think of them in this way is to fall into the trap of western rationalization. anyone who believes that the chakra system is a network of purely physical organs and res

THE NECRONOMICON SIMON VERSION

u and llaamu were brought forth and called by name, and for ages they grew in age and bearing. anshar and kishar were brought forth, and brought forth anu who begat nudimmud, our master enki, who has no rival among the gods. remember! the elder ones came together they disturbed tiamat, the ancient one, as they surged back and forth. yea, they troubled the belly of tiamat by their rebellion in the abode of heaven. absu could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his b

could not lessen their clamour tiamat was speechless at their ways. their doings were loathsome unto the ancient ones. absu rose up to slay the elder gods by stealth. with magick charm and spell absu fought, but was slain by the sorcery of the elder gods. and it was their first victory. his body was lain in an empty space in a crevice of the heavens hid he was lain, but his blood cried out to the abode of heaven. tiamat enraged filled with an evil motion said let us make monsters that they may go out and do battle against these sons of iniquity the murderous offspring who have destroyed a god. hubur arose, she who fashioneth all things, and possessor of magick like unto our master. she added matchless weapons to the arsenals of the ancient ones, she bore monster-serpents sharp of tooth, lo

hat i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the wast

ands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread

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

the magical blue of the nile. afloat are the gales in our slumberous sails on the beautiful breast of the nile. we have swooned through the midday exhausted by the lips. they are whips. of the sun, the horizon befogged and befrosted by the haze and the grays and the dun of the whirlings of sand let loose on the land by the wind that is born of the sun. thrilled through to the marrow with heat we abode (as we glode) on the river. every arrow he launched from his seat, from the white inexhaustible quiver, smote us right through, smote us and slew, as we rode on the rapturous river. sweet sleep is perfection of love. to die into dreams of my lover, to wake with his mouth like a dove kissing me over and over! better sleep so than be conscious, and know how death hath a charm to discover *garg

of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the very depths of the profound. for the fraction of a second the whole ocean of our being is whirled through a narrow gorge, then once again we are hurled forth into the eddying cataracts of life, an essential spirit light gilding once again the sepulchral abode of a corpse. for a moment we behold god, face to face, but for a moment only, then all again is night. keats attained, and so did shelley and browning. read the last verses of the gprometheus unbound h and ga grammarian fs funeral, h and all will be plain; and it is this same ecstasy that burns white in these two superb poems, which flames a bright star of beauty guiding us on our long journ

cal lyrics crowley has as yet written. the song of orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the turtle is soft in the amorous places of peace, and the tamarisk groves and the olive and myrtle stir ever with love and content and release. o bountiful b

of his is tingling thus now in thy veins indignant at our sin *jephthah, vol. i, pp. 70, 71. thus we find free love is the great, pure, and only true love. its name has been soiled and fouled by the feculencies of holywell street, its celebration misunderstood and prostituted by the church, and its life threatened and blackguardized by the law. but wherever two hearts beat in unison, there is its abode, north or south, east or west, it knows no locality, no time, no space; for it is love sublime, eternal, inscrutable; its greatest foe is lust, and the most fearful form of lust is marriage: whom god hath joined let no man put asunder. we have already seen marriage described in gthe honourable adulterers h and in gthe star and the garter h; we get a pregnant glimpse of it again in the one sp

nding us with the fumes of hell, and rendering us insane with the inanities of heaven: this were my guerdon: to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. nirvana. the drowning of self in eternity. yet if the mind returned not from its abode, and ever rested with god, all would run smoothly enough; but such a possibility is too transcendental to be actual. if it were, then this dull house of gold and iron and clay is happy also. etis an easy way *tannhauser, vol. i, p. 227. but this cannot be. the dice are in god fs lap, and in him alone rests the ultimate goal. in gtannhauser h we find the great dual power of redemption, the in

rose indifferent to god fs gesture, the rose on moonlight wings that flies to the house of fire, the rose of honey-in-youth! ah! no dim mystery of desire fathoms this gulf! no light invades the mystical musical shades of a faith in the future, a dream of the day, when athwart the dim glades of the forest a ray of sunlight shall flash and the dew die away. rose of the world, rose of the uttermost abode of glory, rose of the high host of heaven, mystic, rapturous rose! the extreme passion glows deep in this breast; thou knowest (and love knows* rosa mundi, vol. iii, pp. 51-55. thus we end our chapter which we have called gthe mother. h and as diana, luna, and hecate are one, so rosa mundi, rosa coeli, rosa inferni, unite triformis in one great trinity in unity. and as the moon kisses the se

imentary. having lost his tail, he could no longer swing in the ethereal blue; and then, losing his wits, grew a mental tail, and swung in the deep inane, devising the ideal of discomfort, wherein all pleasures should be considered as evil, and all pains as exceedingly good; chewing aloes he swore they were as melligenous as the sugar cane, called black white, white black, and this fair world the abode of his satanic majesty; beat his wife, swore at the fkids, f and kicked the cat over the garden wall. not being able to walk on his head, with his feet in the air, he, however, did and continues to do his best to carry what remains of his fungoid organ of thought as low as he possibly can, his desires in his stomach, and his thoughts in the vicinity of his prostate gland. there was a time wh

ollowing verse: this were my guerdon: to fade utterly into the rose heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. one more quotation we will give from the song of parthenope in gthe argonauts. h o mortal, sad is love! but my dominion extends beyond love fs ultimate abode. eternity itself is but a minion, lighting my way on the untravelled road. gods shelter eneath one shadow of my pinion. thou only tread the path none else hath trode! come, lover, in my breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of hell is utterly repugnant to him, to feel that he is gaining eternal

, unmoving! brand thy sigil, thy restless might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind fs magnificence assumed in the soul fs splendour! here is peace; here earnest of assured release. here is the formless all pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will, closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abidin

THE ABYSS AND TABAET

osis. the denkard or dinkart is a collection of middle persian writings which hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts including that of the enemy ahriman. in early zoroastrian times it was considered that demons or daevas held sway over man, even making their abode in the body. the word for this is katag nafsh meaning abode in the soul. from a left hand path perspective, this act is of initiation and should not be avoided. the denkard describes a secret of the luciferian power in this world: ahriman should be thus cast out from the world; everyone for the sake of self shall extract (him) from the body, since ahriman has his abode in human bodies in thi

THE BOOK OF GATES

ate of it, but it contains no mention of either the jackal-headed or the rain-headed sceptre, and it is unnecessary to give it here. on the right of the boat stand twelve gods, who are called "gods of the mountain" and the text referring to them reads- p. 85"[these gods] have come into being from ra, and from his substance, and have emerged from his eye. he hath decreed for them [as] a place (or, abode) the hidden mountain( ament set, which consumeth men, and gods, and all cattle, and all reptiles which are created by this great god. this great god hath decreed the plans (or, designs) thereof having made [them] to spring up in the earth which he created" on the left of the boat stand twelve gods, who are called "gods of set-amentet" and the text referring to them reads "the hidden place [t

sts of a single leaf which turns upon a pivot working in holes in the top and bottom of the framework of the door. this door is guarded by a serpent called saa-set, which stands upon its tail. the text referring to this serpent reads- p. 87 "he who is over (i.e, has the mastery over) this door openeth to ra. sa saith unto sat-set 'open thy door to ra, throw wide open thy door to khuti. the hidden abode is in darkness, so that the transformations of this god may take place' this portal is closed after this god hath entered in through it, and there is lamentation on the part of those who are in their mountain when they hear this door shut" in the centre of the scene we see the boat of ra being towed along by four gods standing, each of whom grasps the tow-line with both hands. the god is now

of life" 3. ten uraei, which stand round the lake of the uraei" and are called the living uraei" p. 129 the paragraph which refers to the first twelve gods reads"[these are] they who bear along their doubles, who immerse themselves in that which floweth in abundance from the slaughtered ones during the time of their existence, and who carry the offerings which are rightly due [to the god] to his abode. unto them p. 130 saith ra-'that which belongeth to you [to do, o ye gods who are among your offerings, is to offer as an obligatory offering your doubles. ye have your own offerings, your enemies are destroyed, and they are not. your spirits are on their thrones [and your] souls are on their places' they say unto ra 'adorations be unto thee, o ra-khuti! hail to thee, o thou soul who art pro

thyself the holy pylons, and unfold the doors thereof" the monster serpent, which stands on his tail and guards the door, is called set-hra, and the two lines of text which refer to his admission of ra read "he who is over this door openeth to ra. sa saith unto set-hra--open thy gate to ra, unfold thy portal to khuti, so that he may illumine the thick darkness, and may send light into the hidden abode. this gate closeth after the great god hath passed through it, and the souls who are on the other side of it wail when they hear the door closing upon them" p. 221 click to view the gate of the serpent set-hra. p. 222 in the middle of the division we see the boat of ra being towed on its way by four gods of the tuat, the god is in the same form as before, and sa stands on the look-out, and h

e holy pylons, and unfold for thyself the holy doors thereof" the monster serpent which stands on his tail and guards the door is called ab-ta, and the two lines of text which refer to his admission of ra read "he who is over this door openeth to ra. sa saith unto ab-ta 'open thy gate to ra, unfold thy portal to khuti, so that he may illumine the thick darkness, and may send light into the hidden abode' this gate closeth after this god hath passed through it, and the souls who are on the other side of it wail when they hear this door closing upon them" p. 239 click to view the gate of ab-ta. p. 240 in the middle of the division we see the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, click to view the boat of af-ra in the ninth division

e earth" the monster serpent which click to view the boat of af-ra in the tenth division of the tuat. stands on his tail and guards the door is called sethu, and the two lines of text which refer to his admission of ra read-"he who, is over this gate openeth to ra. sa saith unto sethu 'open thy gate, unfold thy portal, so that he may illumine the thick darkness, and may send light into the hidden abode' this gate closeth after the great god hath p. 261 click to view the gate of the serpent sethu. p. 262 passed through it, and the uraei who are on the other side of it wail when they hear it closing upon them" in the middle of this division we see the boat of the sun being towed on its way by four gods of the tuat, the god is in the same form as before, and his boat is piloted by sa, who com

is in the earth. it is thine own command, o great one" the monster serpent which stands on his tail and guards the door is called am-netu-f, and the two lines of text which refer to his admission of ra read-"he who is over this door openeth to ra. sau saith to am-netu-f 'open thy gate to ra, unfold thy portal to khuti, so that he may illumine the thick darkness, and may send light into the hidden abode' this gate closeth after the great god hath passed through it, and the gods who are on the battlements wail when they hear it closing upon them" click to view the gate of the serpent am-netu-f. p. 282 in the middle of this division we see the boat of the sun being towed on its way by four gods of the tuat; the god is in the same form as before, and his click to view the boat of af-ra in the

THE HOLY BIBLE KING JAMES VERSION

b told rachel that he [was] her father s brother, and that he [was] rebekah s son: and she ran and told her father. 29:13 and it came to pass, when laban heard the tidings of jacob his sister s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. and he told laban all these things. 29:14 and laban said to him, surely thou [art] my bone and my flesh. and he abode with him the space of a month. 29:15 and laban said unto jacob, because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages [be] 29:16 and laban had two daughters: the name of the elder [was] leah, and the name of the younger [was] rachel. 29:17 leah [was] tender eyed; but rachel was beautiful and well favoured. 29:18 and jacob loved rachel; a

oop shall overcome him: but he shall overcome at the last. 49:20 out of asher his bread [shall be] fat, and he shall yield royal dainties. 49:21 naphtali [is] a hind let loose: he giveth goodly words. 49:22 joseph [is] a fruitful bough [even] a fruitful bough by a well [whose] branches run over the wall: 49:23 the archers have sorely grieved him, and shot [at him] and hated him: 49:24 but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [god] of jacob (from thence [is] the shepherd, the stone of israel) 49:25 [even] by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of thy

. 24:13 and moses rose up, and his minister joshua: and moses went up into the mount of god. 24:14 and he said unto the elders, tarry ye here for us, until we come again unto you: and, behold, aaron page 45 exodus and hur [are] with you: if any man have any matters to do, let him come unto them. 24:15 and moses went up into the mount, and a cloud covered the mount. 24:16 and the glory of the lord abode upon mount sinai, and the cloud covered it six days: and the seventh day he called unto moses out of the midst of the cloud. 24:17 and the sight of the glory of the lord [was] like devouring fire on the top of the mount in the eyes of the children of israel. 24:18 and moses went into the midst of the cloud, and gat him up into the mount: and moses was in the mount forty days and forty nights

unto the altar, they washed; as the lord commanded moses. 40:33 and he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. so moses finished the work. 40:34 then a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. 40:35 and moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the lord filled the tabernacle. 40:36 and when the cloud was taken up from over the tabernacle, the children of israel went onward in all their journeys: 40:37 but if the cloud were not taken up, then they journeyed not till the day that it was taken up. 40:38 for the cloud of the lord [was] upon the tabernacle by day, and fire was on it by night, in the sight of al

d up the cloud covered the tabernacle [namely] the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. 9:16 so it was alway: the cloud covered it [by day] and the appearance of fire by night. 9:17 and when the cloud was taken up from the tabernacle, then after that the children of israel journeyed: and in the place where the cloud abode, there the children of israel pitched their tents. 9:18 at the commandment of the lord the children of israel journeyed, and at the commandment of the lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. 9:19 and when the cloud tarried long upon the tabernacle many days, then the children of israel kept the charge of the lord, and journeyed not. 9:20

l journeyed, and at the commandment of the lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. 9:19 and when the cloud tarried long upon the tabernacle many days, then the children of israel kept the charge of the lord, and journeyed not. 9:20 and [so] it was, when the cloud was a few days upon the tabernacle; according to the commandment of the lord they abode in their tents, and according to the commandment of the lord they journeyed. 9:21 and [so] it was, when the cloud abode from even unto the morning, and [that] the cloud was taken up in the morning, then they journeyed: whether [it was] by day or by night that the cloud was taken up, they journeyed. 9:22 or [whether it were] two days, or a month, or a year, that the cloud tarried upon the tab

ent of the lord they journeyed. 9:21 and [so] it was, when the cloud abode from even unto the morning, and [that] the cloud was taken up in the morning, then they journeyed: whether [it was] by day or by night that the cloud was taken up, they journeyed. 9:22 or [whether it were] two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of israel abode in their tents, and journeyed not: but when it was taken up, they journeyed. 9:23 at the commandment of the lord they rested in the tents, and at the commandment of the lord they journeyed: they kept the charge of the lord, at the commandment of the lord by the hand of moses. 10:1 and the lord spake unto moses, saying, 10:2 make thee two trumpets of silver; of a whole piece shalt thou make t

elves round about the camp. 11:33 and while the flesh [was] yet between their teeth, ere it was chewed, the wrath of the lord was kindled against the people, and the lord smote the people with a very great plague. 11:34 and he called the name of that place kibroth-hattaavah: because there they buried the people that lusted. 11:35 [and] the people journeyed from kibrothhattaavah unto hazeroth; and abode at hazeroth. 12:1 and miriam and aaron spake against moses because of the ethiopian woman whom he had married: for he had married an ethiopian woman. 12:2 and they said, hath the lord indeed spoken only by moses? hath he not spoken also by us? and the lord heard [it] 12:3 (now the man moses [was] very meek, above all the men which [were] upon the face of the earth) 12:4 and the lord spake su

t he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. 19:22 and whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth [it] shall be unclean until even. 20:1 then came the children of israel [even] the whole congregation, into the desert of zin in the first month: and the people abode in kadesh; and miriam died there, and was buried there. 20:2 and there was no water for the congregation: and they gathered themselves together against moses and against aaron. 20:3 and the people chode with moses, and spake, saying, would god that we had died when our brethren died before the lord! 20:4 and why have ye brought up the congregation of the lord into this wilderness, that we an

r i wot that he whom thou blessest [is] blessed, and he whom thou cursest is cursed. 22:7 and the elders of moab and the elders of midian departed with the rewards of divination in their hand; and they came unto balaam, and spake unto him the words of balak. 22:8 and he said unto them, lodge here this night, and i will bring you word again, as the lord shall speak unto me: and the princes of moab abode with balaam. 22:9 and god came unto balaam, and said, what men [are] these with thee? 22:10 and balaam said unto god, balak the son of zippor, king of moab, hath sent unto me [saying] 22:11 behold [there is] a people come out of egypt, which covereth the face of the earth: come now, curse me them; peradventure i shall be able to overcome them, and drive them out. 22:12 and god said unto bala

TURNER ROBERT ARBETEL OF MAGICK

derstanding, and will teach thee in the way wherein thou shalt go, and i will guide thee with my eye. 6 also if you which are evil, know how to give good things to your children, how much more shall your father which is in heaven give his holy spirit to them that ask him? 7. if you will do the will of my father which is in heaven, ye are truly my disciples, and we will come unto you, and make our abode with you. if you draw these seven places of scripture from the letter unto the spirit, or into action, thou canst out erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and god himself by his holy spirit will teach thee true and profitable things: he will give also his ministring angels unto thee, to be thy companions, helpers, and teachers of all the secrets of

TYSON DONALD NEW MILLENNIUM MAGIC

ide the magic circle. the circles of evocation given in the grimoires are needlessly complex. the only additional element neces- sary for evocation is the triangle. this is to be drawn on the floor or ground two feet away from the standard nine-foot circle. it is to be equilateral, three feet on each side, and should point away from the circle. its apex marks the degree of the compass that is the abode of the spirit. for example, a spirit of fire would be evoked into a triangle that pointed south. as with the circle, it is necessary to retrace the triangle at the beginning of each evocation. it should be projected from the wand vertically on the air at heart level, its point up, directly above the physical triangle that is drawn on the floor. during this retracing the wand is held in the r

VOX SABBATUM

union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards; his words create the spark of vox sabbatum the witches sabbat 22 inspiration to become flesh. the gift of lucifer is the bla

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

k in order to stretch myself out" what then is the meaning of this? it meaneth that he united) himself with nut [thus came into being. then said the majesty of this god "i am departing from them (i.e, from men, and he must come after me who would see me" thus came into being. then the majesty of this god looked forth from its interior, saying "gather together [men for me, and make ready for me an abode for multitudes" thus came into being. and his majesty (life, health, and strength be to him) said "let a great field (sekhet) be produced (hetep" thereupon sekhet-hetep came into being [and the god said "i will gather herbs (aarat) therein" thereupon sekhet-aaru came into being [and the god said "i will make it to contain as dwellers things (khet) like stars of all sorts" thereupon the stars

e. unto this day. and heru-behutet said "advance, o ra, and look thou upon thine enemies who are lying under thee on this land" thereupon the majesty of ra set out on the way, and the goddess asthertet('ashtoreth) was with him, and he saw the enemies overthrown on the ground, each one of them being fettered. then said ra to heru- behutet "there is sweet life in this place" and for this reason the abode of the palace of heru-behutet is called "sweet life" unto this day. and ra, said unto thoth"[here was the slaughter] of mine enemies "and the place is called teb[fn#79] unto this day. and thoth said unto heru-behutet "thou art a great protector (makaa" and the boat of heru-behutet is called makaa[fn#80] unto this day. then said ra unto the gods who were in his following "behold now, let us s

hath taken upon himself the form of a hissing serpent. let horus, the son of isis, in the form of a hawk-headed staff, set himself over the place where he is, so that the serpent may never more appear" and thoth said "let this district be called hemhemet[fn#86] by name" and thus hath it been called from that day to this. and horus, the son of isis, in the form of a hawk-headed staff, took up his abode there with his mother isis; in this manner did these things happen [fn#86] this name means "the place of the roarer" hemhemti, being a well-known name of the evil one. some texts seem to indicate that peals of thunder were caused by the fiend set. then the boat of ra arrived at the town of het-aha; its forepart was made of palm wood, and the hind part was made of acacia wood; thus the palm t

[fn#176] was its name in the beginning; it is the city of the beginning, and it is the nome of the city of the beginning [it reacheth] to uaua,[fn#177] which is the beginning of the land. there is too a flight of steps,[fn#178] which reareth itself to a great height, and is the support of ra, when he maketh his calculation to prolong life to everyone 'netchemtchem ankh'[fn#179] is the name of its abode 'the two qerti'[fn#180] is the name of the water, and they are the two breasts from which every good thing cometh forth [fn#175] i.e, the inundation, or nile flood [fn#176] the elephant city, i.e, elephantine [fn#177] a portion of northern nubia [fn#178] this is probably an allusion to the famous nilometer on the island of philae [fn#179] i.e "sweet, sweet life [fn#180] the qerti were the tw

WHO ARE THE DRACONIANS

my ascent on the mountain path, i saw a tall grey-haired sadhu (hermit, sitting by a mountain torrent. in his hand he held a cobra-shaped staff, which together with the markings on his forehead, signified that he was a devotee of shiva. during the earlier, more peaceful times of the british raj, these pilgrims would travel to the lake of the great nagas, lake manosarowar, or to mount kailas, the abode of shiva (a "god" apparently tied-in with the nagas- branton, in tibetan territory. i climbed the mountain and reached the terrace on which roerich's house is built. i spent an hour studying (his) paintings. on the way back i admired the narrow valley and the looming snow-capped mountain ridges on both sides "the sadhu was still there. i thought 'a place called naggar, a devotee of the nagas

WICCA WITCHCRAFT TODAY

ng which time caves, trees, the moon and stars all seem to have been reverenced as female emblems. so the myth of the great mother came into existence and woman was her priestess. probably at the same time the men had a hunter's god, who presided over the animals. later, perhaps, came the idea of a future life and thoughts of the next world as being an unhappy place unless you could attain to the abode of the gods, a sort of paradise. this was thought of as a place cf rest and refreshment where one would grow young again ready for reincarnation on earth. primitive man feared to be born again outside his own tribe, so his ritual prayers to his god were that he might be born again in the same place and at the same time as his loved ones, and that he might remember and love them again. the go

d in them and so would take their advice. if people knew how it was done they would say 'oh, we'll try it too; one would work against the other and it would be chaos. the witch wants quiet, regular, ordinary good government with everyone content and happy, plenty of fun and games when you are alive, all fear of death being taken away; as you grow older, you rather welcome the idea of death, as an abode of peace and rest, where you grow young again, ready to return for another round on earth. unfortunately, few periods of history have suited witches. i think personally that at athens their system, or some system like theirs, had great success in spite of the various wars that took place, and i have a feeling, based on nothing more than a hunch, that much the same happened in ancient crete

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hout consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to his city! she has perverted the times in this world, so that there came decay which was not original by greed and lust he has slain us, through which he has ruined his noble race: the withered body has gone to the fold of torment, and everlasting abode of torture. 256 it is a law of pride in this world to believe in the creatures, to forget god, overthrow by diseases, and old age, destruction of the soul through deception. a noble salvation win come from the king who has created us, a white law will come over seas; besides being god, he will be man. this shape, he on whom thou lookest will come to thy parts; tis mine to journey to her hous

r work and do not be idle. you must improve your juggling and clowning in order to earn a living and to improve your life! then the gypsy raised a finger in warning, if you don t do as i say, i ll throw you in school, to gather lots of useless stupid knowledge, become a learned man, and spend the rest of your life in want and misery! where there s a will. mulla, mulla, my son has written from the abode of learning to say that he has completely finished his studies! console yourself, madam, with the thought that god will no doubt send him more. the sermon of nasrudin one day the villagers thought they would play a joke on nasrudin. as he was supposed to be a holy man of some indefinable sort, they went to him and asked him to preach a sermon in their mosque. he agreed. when the day came, na

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

lem is found at palermo in sicily, and this design is there to be seen on an old public building. sicily was anciently named trinacria, from its three promontories. three is a notable number in the mythology of the norseman. the great ash-tree ygddrasil supported the world. it had three roots, one extended into asgard, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abode of the gods. one into jotenheim, the home of the giants and the third into nifleheim, the region of the unknown. the three norns (fates) attend to the root in asgard. they were urda--the past; verdandi- the present; and skulda--the future. the talmuds are crowded with quaint conceits concerning the triad and many are very curious. the ancient hebrews said there are three night watches, in th

it would not have been possible, for then the body is destroyed and the soul has gone up into the next world. 106. the rabbis said that at the first revelation, the true name of god was a word of 12 letters. kiddushin, 71. i. the mishna narrates the events of the first 12 hours; adam fell into sin in the 10th hour, was judged in the 11th hour and was cast out of the garden in the 12th hour. so he abode not even one day in his dignity. sanhedrin, 38. 2. compare the nuctemeron of apollonius of tyana, given by eliphas levi in his ritual de la magie, paris, 1861. the 12 stones of the high priest s breastplate were named as follows: 1. sardius. 2. topaz. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 3. carbuncle. 4. emerald. 5. sapphire. 6. diamond. 7. ligure or jac

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

his own intellectual power. psellus, 30; pletho, 33. z: taylor gives "the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power" the greek text has no word "hastily" and as to "withdrawn arpazo means, grasp of snatch, but also "apprehend with the mind" 10 of 13 12. such is the mind which is energized before energy, while yet it had not gone forth, but abode in the paternal depth, and in the adytum of god nourished silence. proc. in tim, 167. t. 13. all things have issued from that one fire. the father perfected all things, and delivered them over to the second mind, whom all nations of men call the first. psellus, 24; pletho, 30. z. 14. the second mind conducts the empyrean. world. damascius, de principiis. t. 15. what the intelligible saith, i

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

not exist. similarly, if not for the beit in its tail, the world would not exist. for a later development of the bahiric imagery, see isaac of acre, sefer me irat einayim, pp. 12 13: in the beginning [bere shit (gen 1:1, the beit is enlarged, and similarly sefer yesirah begins by means of thirty-two etc [bi-sheloshim u-shettayim, for the beit alludes to 236 notes to page 123 keter, for it is the abode [bayyit] of all the sefirot, and thus it is enlarged. and there are those who say that the stem [oqes] of the beit instructs that there is one [ehad] that is prior to the beginning [re shit, which is the nothing [ayin. the word [bere shit] is crowned with the crown of the beit, which alludes to [the fact that] beit is keter. therefore the account of creation begins with beit, which alludes t

WORKING CEPHALOEDIUM VERSION 1

by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the

WORKING CEPHALOEDIUM VERSION 2

ed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sig

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

t" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this according to the lvx formulae in appendix f, and say "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision an

ature" 35 holy name mor holy name dial tribe ephraim tribe manasseh sign taurus sign gemini angelic name ziracah angelic name hononol "of ephraim (taurus) and manasseh (gemini, classed under their father's name, jacob says 'joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall; the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have preva

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