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mbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guid

teries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness an

0 0 INITIATION CEREMONY

: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hi

eries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darknes

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ld" i have supposed that' unde den' is a slip for' abe dem. trans. uahana. hellia. 315 daz si iiner werde vol; that slie ever become full; si ist daz ungcsatliche hoi, she is the insatiable cavern, daz weder uu noeh uie ne sprah: that neither now nor ever said' diz ist des ih niht ne mac' this is what i cannot (manage' lampr. alex. g671-80. old poems have frequent allusions to the abgrund (chasm, abyss) and the doors of hell: helligruoba, hellagrunt, helliporta &c. gramm. 2, 458; der abgrunde tunc, der tiefen helle tunc (the deep hell's dinge, darkness. mart. 88^ 99. of course there are bible texts that would in the first instance suggest much of this, e.g, about the insatiableness of hell, prov. 27, 20. 30, 16 (conf. freidank ixxiv, her being uncovered, job 26, 6, her opening her mouth, i

the insatiableness of hell, prov. 27, 20. 30, 16 (conf. freidank ixxiv, her being uncovered, job 26, 6, her opening her mouth, isaiah 5, 14. but we are to bear in mind, that all these have the masc. as? or infernus, with which the idea of the latin orcus also agrees, and to observe how the german language, true to its idiosyncrasy, was obliged to make use of a feminine word. the images of a door, abyss, wide gaping throat, strength and invincibility (fortis tanquam orcus, petron. cap. 62, appear so natural and necessary to the notion of a nether world, that they will keep recurring in a similar way among different nations (see suppl. the essential thing is, the image of a greedy, unrestoring, female deity^ but the higher we are allowed to penetrate into our antiquities, the less hellish an

3 8 INITIATION CEREMONY

de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are

eth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light a

4 7 INITIATION CEREMONY

phant and returns to his own place. hiero: i arise in the place 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

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 cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

bent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds! the conclusion of our researches last week was that the ultimate yoga which gives emancipation, which destroys the sense of separateness which is the root of desire

rtify our ingrained conviction that experience itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this which constitute the really important results of samyama, and thes

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

errible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels hi

ALEISTER CROWLEY ACROSS THE GULF

kh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar; it might be to the great temple at the source of mothe

for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread m

ould so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and trembled. page 2 gulf.txt and in the midst lo! bes-na-maut my mother; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and b

ned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white luxury of the linen; and in the midst ourselves, our limbs as careless as the wind, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so deep, still stirred the cool delight of the knowledge that i had won the hand for which i played, that i was high priest of osiris in thebai. but in the morning we rose and loathed each other, our mouths awry, our tongues hanging loose from their corners like thirsty dogs, our eyes blinking in agony from the torture of daylight, our limbs sticky with stale s

that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my god. yea! bitterly would i avenge him on the morrow. chapter ix page 38 gulf.txt now this was the manner of my working, that i inspired the high priestess to an oracle, so that she prophesied, saying t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ing some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually rep

aisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it

by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lovecraft's's cthulhu sumerianised) would mean "the man of kutu (cutha; the man

them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this

ified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by p

would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are sk

ALEISTER CROWLEY BOOK OF LIES

to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wa

le modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note

he chapter is formally an attack upon the parts of speech, the interjection, the meaningless utterance of ecstasy, being the only thing worth saying; yet even this is to be regarded as a lapse "aum" represents the entering into the silence, as will observed upon pronouncing it. book of lies get any book for free on: www.abika.com 28 [29] 10 kappa-epsilon-phi-alpha-lambda-eta iota windlestraws the abyss of hallucinations has law and reason; but in truth there is no bond between the toys of the gods. this reason and law is the bond of the great lie. truth! truth! truth! crieth the lord of the abyss of hallucinations. there is no silence in that abyss: for all that men call silence is its speech. this abyss is also called "hell, and "the many. its name is "consciousness, and "the universe, am

its subject. it does, however, refer to the key of the tarot called the hermit, which represents him as cloaked. jod is the concealed phallus as opposed to tau, the extended phallus. this chapter should be studied in the light of what is said in "aha" and in the temple of solomon the king about the reason. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the

ied with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cros

f liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradic

ALEISTER CROWLEY LIBER 777

ll referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is s

hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<abyss> it is also the last! this cup is said to be full of the blood of the saints; that is, every "saint" or magician must give the last drop of his life's blood to that cup. it is the original price paid for magick power. and if by magick power we mean the true power, the assimilation of all force with the ultimate light, the true bridal of the rosy cross, then is that blood the offering of virg

ection. will itself must be ready to culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be suppo

t important; for it includes initiation itself in its highest sense. it extends to the absolute in every dimension; it involves the most intimate analysis, and the most comprehensive synthesis. in a sense, it is the sole type of magick either necessary or proper to the adept; for it includes both the attainment of the knowledge and conversation of the holy guardian angel, and the adventure of the abyss. the second class includes all operations by which the magician strives to impose his will upon objects outside his own control, but within that of such other wills as are symbolised by means of 116 a system similar to his own. that is, they can be compelled naturally by cognate consciousness. for instance, one may wish to obtain the knowledge put forth in this book. not knowing that such a

an never be wholly- baulked of its effect. a eucharist of some sort should most assuredly be consummated daily by every magician, and he should regard it as the main sustenance of his magical life. it is of more importance than any other magical ceremony, because it is a complete circle. the whole of the force expended is completely re-absorbed; yet the virtue is that vast gain represented by the abyss between man and god. the magician becomes filled with god, fed upon god, intoxicated with god. little by little his body will become purified by the internal lustration of god; day by day his mortal frame, shedding its earthly elements, will become in very truth the temple of the holy ghost. day by day matter is replaced by spirit, the human by the divine; ultimately the change will be compl

far as the grade of exempt adept, they are on the same path as the white brotherhood; for until that grade is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

oying! still, yours the gain! 1. that verse (al. i, 44) condenses the whole magical technique. it makes clear- when you have understood it- the secret of success in the great work. of course at first it appears a paradox. you must have an aim, and one aim only: yet on no account must you want to achieve it! those chapters of the book of lies quoted in my last letter6 do throw some light onto this abyss of self-contradiction; and there is meaning much deeper than the contrast between the will with a capital w, and desire, want, or velleity. the main point seems to be that in aspiring to power one is limited by the true will. if you use force, violating your own nature either from lack of understanding or from petulant whim, one is merely wasting energy; things go back to normal as soon as t

efore me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened, and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from abyss of ages of sleep, and her body embraced me. altogether i melted in her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. magic without tears get any book for free on: www.abika.com 96 liber lxv, cap. ii. we find even in profane literature this doct

written, moreover "let my servants be few& secret: they shall rule the many& the known (al i, 10) but are they then men, in the usual sense of the word? they may be incarnate or discarnate: it is a matter of their convenience. have they attained their position by passing through all the grades of the a'.a? yes and no: the system which was given to me to put forward is only one of many "above the abyss" all these technical wrinkles are ironed out. one man whom i suspect of being a secret chief has hardly any acquaintance with the technique of our system at all. that he accepts the book of the law is almost his only link with my work. that, and his use of the ophidian vibrations: i don't know which of us is better at it, but i am sure that he must be a very long way ahead of me if he is one

ry first thrust! but most certainly i shall say nothing here. yes, indeed, nothing was ever more sternly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason (v. 27) the pit is of course the abyss: see the vision and the voice, xth aethyr. a very sticky- or rather, unstuck! finish; so 'ware hawk! to business! fascination no! invisibility, is obviously penny plain s.a. this is notably an affair of the subconscious; it often masters open dislike and distaste; it never yields to reason. it destroys all sense of values. its origin is usually obscure. the least irrational base of it is the

e the stench peculiar to corpses. again, that other "hymn to st. thomas, as i ought perhaps to have called it "doubt. doubt thyself doubt even if thou doubtest thyself. doubt all doubt even if thou doubtest all "it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake "the horn of the doubt-goat be exalted "dive deeper, ever deeper, into the abyss of mind, until thou unearth that fox that. on, hounds! yoicks! tally-ho! bring that to bay "then, wind the mort" once more- what a book that is: i never realized it until now! it says- see that double page at the onset, one with" and the other with" alone upon the blank. moreover you should read the long essay "the soldier and the hunchback! and" in the first volume and number of the equinox

"artistically it appeals to me- but not spiritually" you have been spiritually poisoned. what blasphemy more hideous could be penned? what lie so base, so false, so nasty, what so devilish and deadly a doctrine? i feel contaminated by the mere fact of being in a world where such filth is possible to conceive. i am all but in tears to think of my beloved sister tortured by so foul a denizen of the abyss. cannot you see in this the root of all your toadstool spawn of miseries, of doubts, of fears, of indecisions? 2* how do you know they are "invisible" i foresee that sooner or later you will be asking for more information about them, so i am planning a separate letter to supply this (see letters ix, l and lxxvii) 7 as an artist you are a consecrated virgin priestess, the oracle of the magic

ALEISTER CROWLEY MEDITATION

adopted. nor shall he be alone. again it may be pointed out that the contemplative life is generally opposed to the active life, and it must require an extremely careful balance to prevent the one absorbing the other. as it will be seen later, the "vision of god" or "union with god" or "samadhi" or whatever we may agree to call it, has many kinds and many degrees, although there is an impassable abyss between the least of them and the greatest of all the phenomena of normal consciousness "to sum up" we assert a secret source of energy which explains the phenomenon of genius<religious genius. other kinds are subject to the same remarks, but the limits of our space forbid discussion of these> we do not believe in any

of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of suita

g of the magus must include all things, and that understanding must be infinitely profound. 83 h. g. wells has said that "every word of which a man is ignorant represents an idea of which he is ignorant" and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss is so terribly aware; and the master of the temple must sit for 106 seasons in the city of the pyramids because this coordination is a tremendous task. there is nothing particularly occult in this doctrine concerning knowledge and understanding. a looking-glass receives all impressions but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary civi

e hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the mo

it will be remembered in the history lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to every

the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identity of

ALEISTER CROWLEY SEPHER SEPHIROTH

neath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) h

l ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to th

*nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is t, alpha& omega the assembly (or school, or academy) supernal (refers to a a, the three grades that are above the abyss) hl( ml# hby#y the vengeance of the covenant (lev. 26:25) tyrb mqn an ark (as of noah or of moses) tbt 803 person, self; back, top; wing (ch *pg created [they them (gn. 1:27 *m)rb a bone; to destroy *mrg 804 a wing (army, squadron; a chosen troop *pg) to be insensible; in deep sleep; in trance (cf. 649 *mdr 805 the faithful friend *nm)n dwd 806 silent qtw# babalon: the victorious queen (lit

at; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx the breastplate of the high priest *n#x 1009 satan: the adversary *n# 1010 summer *cyq shin: a tooth *ny# craftiness, cunning *myl# witchcrafts, sorceries *myp#k 1011 foundations (ch *ny) the mountain zion *nwyc rh the essence of man *md)h t) the deep, the abyss (gn. 49:25 *mwht 1013 king of terrors *twhlb klm 1014 pertaining to autumn *prwx satan *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) olive

n *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) olives *mytz 1018 boils *nyx# 1020 green (see s.d. p. 104 *nn(r 1022 an oven, furnace *n#bk the abyss of height *mwr qmw( 1025 the secrets of wisdom hmkx twmwl(t my god, my god, why hast thou forsaken me (cf. 1029) yntqb )ml yhl) yhl) 1026 the world of yetzirah (formation; referred to the ruach *hrycyh mlw( 1029 my god, my god, why hast thou forsaken me (cf. 1025) yntqb# hml yhl) yhl) fillets (i.e. bindings [of the pillars *mhyqw#x 1030 pain, trouble, misery *nwbc( bc( eternity (lit. ga cycl

ALEISTER CROWLEY TAO TEH KING

nderstand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatention of one's previous experiences and conceptions could not have happened at all, save by virtue of this indescribable necessity. i am only too painfully aware that the above exposition is faulty in every respect. in particular it presupposes in the reader considerable f

weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw

the emptiness of space; to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down o

cing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousios- homoiousios' quarrel of early christianity) fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! 2. consider the profane man, how he preeneth, as if at feast, or gazing upon spring from a tower! but as for me, i am as one who yawneth, without any trace of desire. i am like a babe before its first smile. i appear sad and forlorn, like a man homeless. the profane man hath his need filled, ay, and more also. for me, i seem to have lost a

opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depart from the tao, we become engaged in futile activities which lead nowhere, and we find ourselves in the abyss of choronzon) 31 chapter xxvii skill in the method. 1. the experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in china)

ALEISTER CROWLEY THE HEART OF THE MASTER

less aeons of creation. ay- there is nothing separate any more at all; wherefore the vision faileth, the seer being one with the seen. ii. the voice. it is not given to flesh and blood, till they be seven times purged, purged through and through, to dwell in the sanctuary of the heart of the master. my fervour is exhausted; my faith fails; i fall from the rapture of passion that pours through the abyss of space. all things feel it; all things live by it; yet nothing that knows itself knows it as it is. so now i, burning up, yet not burnt through, in the glory of that light, vibrating to, yet not vibrating altogether with, the vigour of that pulse, am just so far attuned to the heart of the master that was pure rapture in that sublime moment of union is translated into what seems a solemn m

sty. but within the blare of the tempest sounds a voice steady and stern, yet full of peace and kindliness 4. the neccessity of the universe is the measure of thy righteousness. now follows martial music, wild and full of the rushing of fire: 5. the movement of the universe is the fulfilment of thine energy. and this is blended with the echo of all former voices and their music, so that the whole abyss is filled with their orchestration to one symphony. 6. the order of the universe is the expression of thy rapture of beauty. this fades away into a deep and tender tune, like nightingales beside a waterfall; and the voice comes twittering: 7. the sensibility of the universe is the triumph of thine imagination. quick thrills inform the air, the perpetual quire of myriads of young boys and gir

ALEISTER CROWLEY THE LOST CONTINENT

e elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve feet in diameter, with corollae of pure gold, so fine that they glimmered green, with

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

inctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will

to the limbo of all similar idle and pernicious perversions of truth. infinity remains; but only as a mathematical conception as impossible in nature as the square root of -1" this passage was written in 1902, e.v, before the revelation of the law. it remains true that 'infinite space is a contradiction in terms, and so on; but this is no argument against the cosmogeny of this book. for above the abyss every idea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber aleph, and in "the urn "breathed" and "light" are highly significant words, implying the duality of creation in breath- inspiration and expiration- and that of vibratory light; while breath is also aleph, whose card is numbered zero; and light is

soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to speak, a concentrated symbolic representation of the events of the six months following. this word obtained by her was "mebulae" which, though it was not apparent at the time, is evidently suggestive of the birth of a star. exactly nine months later than this equinox, frater achad became a babe of the abyss, as is described very fully indeed in his record, some of the essential part of which will be found in the appendix weh note: the appendix has not been recovered. see frater achad's liber xxxi, not the same as crowley's liber xxxi, for more information. as it turned out, this child justified his identification as such, not only in the cipher (there cometh one- i.e. achad- to follow thee) but

more violent is the antagonism, the more is it bound in illusion, determined by relation. thus, the word "long" hath no meaning save it be referred to a standard; but love is not thus obscure, because hate is its twin, partaking bountifully of a common nature therewith. now, hear this: it was given unto me in my visions of the aethyrs, when i was in the desert of sahara, by tolga, that above the abyss, contradiction is unity, and that nothing could be true save by virtue of the contradiction that is contained in itself. behold therefore, in this method thou shalt come presently to ideas of this order, that include in themselves their own contradiction, and have no antithesis. here then is thy lever of antinomy broken in thine hand; yet, being in true balance, thou mayst soar, passionate a

s are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality and is therefore relative. any proposition of knowledge may be written "arb "a has the relation r to b" now if a and b are identical, the proposition conveys no knowledge at all. if a is not identical with b, arb implies "a is identical with bc" this assumes that not less than thre

as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not a "thing-in-itself" it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine-days' wonder of "the earth revolves round the sun" we modify o

ALEISTER CROWLEY THE SWORD OF SONG

glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand 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! t

which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quite to assuage the needs of thought; but who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, 520 divine savitri! so may she illume our minds! so mote it b

there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter. son cried the accurs d one, seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth. slay me my enemy! howled the wretch. but mara trembled, enquire of ganesha concernin him! faltered at last the fiend. jehjaour awoke. iv. yes! said ganesha gloomily, the young man has given me up altogether. he tells me i am as mortal as

iss your worshipful trilbies :1 i prostrate myself before your eminent respectability. sir, said the holy man, none other than our lord himself! thou seekest illumination! mahabrahma smirked and admitted it. from negative to positive, explained the thrice-honoured one, through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present. to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear? perfectly. who would have thought it was al

adiction in terms. 2 arnold, light of asia. appendix i 108 xii. at the hour of the great initiation, continued the buddha, in the midst of the five hundred thousand arahats, the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii. aye! the hour was at

ALEISTER CROWLEY EQ I 1

us caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and f

dly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool! they are after m

their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angels i will change. these nameless horrors i address without affright: on them will i impose my will, the law of light. these are the phantoms pale of mine astonied view, yet none but i their blasted beauty can renew; for to the abyss of hell i plunge without affright: on them will i impose my will, the law of light. 109 the soldier and the hunchback! and? 111 the soldier and the hunchback! and "expect seven misfortunes from the cripple, and forty-two from the one-eyed man; but when the hunchback comes, say 'allah our aid" arab proverb i inquiry. let us inquire in the first place: what is scepticism? the word means lookin

lute value in the swing of the pendulum, thought its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we 129 are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point- but- wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless

ceiveth" i shall really be glad if a few of you will get it over, and come and sit on daddy's knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy bod

d:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light

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o omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis, dionysi, veneris "tota stella est nechesh et messiach, nomen hb:heh hb:yod hb:heh hb:aleph cum hb:heh hb:vau hb:heh hb:yod conjunctum "there are three contemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yod" 7

her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the

irit in the act" own loss. those who are seek "pentecost" 1904. ing to exercise the powers of the "let then the student contradict soul apart from its graces are tread- every vision and refuse to enjoy it" ing the downward path "postcards to probationers" 1909. 140 "the quest of miraclous power "it is waste of power (the most (pertains to) the sciences of the expensive kind of power) to 'make the abyss" spirits bring us all kinds of food, etc "john st john" 1908 "the tradition rebours is de "divination should be discarded from finitely and clearly that of mira- the start" ib. culous power in the quest and "to use the spiritual forces to secure attainment thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though th

divine, dissolved, and from henceforth and always without shock or stress. for ever it has the consciousness of being entered into the silence, let me god only" abide in silence "john st john" 1909 "o petty purities and pale, these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. in that fire the soul burns up. 141 one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality "aha" 1909 "lie open, a chameleon cup, and let him suck thine honey up" ib. dozens and scores of other parallel passages could be adduced; but i have sat up half the night already. it follows that "either" mr waite is a disciple of my own "or "the devil is quoting holy writ" i'll risk a bob that he would rather be the devil! aleister crowley_ x-rays

t's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over! percy flage. the graces of interior prayer. father poulain, s. j. it would be easy, and was tempting, to dismiss father pulain and his 650 pages with a jest- i have done harder things- for the mountains of his prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these persons he describes as "hindu buddhists" who are "pantheists" and endeavour to produce "a state of stupefaction" in "their mental powers which are very low" and a "comatose condition" of their body, whose joints they dislocate. how well this describes such people as the buddha and the author of the bhagavadgita! wha

nderful cover, i think that the world's pool of sound suggests itself as an alternative title to this thin volume. this but bony- nor could sweeter marrow be found elsewhere. the volume has, i am afraid, an unfortunate horoscope, owing no doubt to some affliction in virgo, with no correspondingly strong influence from the house of taurus. let use leave it at that. george raffalovich. babes of the abyss! behold form without soul! of womanhood (philosophical weininger-womanhood) ether archer is the supreme expression. she is passion rebours; l -bas in excelsis. one can imagine her writhing away from even the infamies and hysterics of canon docre; or, having won her broomstick, declining to go to the sabbath. hers is the glass fruit of murano, with its tinkling bells; hers that obscene chasti

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together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base

te brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest

ucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his

makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood t

compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now in it there is the head of a most cruel dragon, black and corrupted. i watch, and watch; and nothing happens. and now the dragon rises out of the cauldron, very long and slim (like japanese dragons, but infinitely more terrible, and he blots out the whole sphere of the stone. then suddenly all is gone, and there is nothing in the stone sa

nt and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with my cold kisses. ah! ah! ah! fall back from me. the word, the word of the aeon is makhashanah. and these words shalt thou say backwards: 17 ararnay obolo maharna tutulu nom lahara en nediezo lo sad fonusa sobana arana binuf la la la arpazna uohulu when thou wilt call my burden unto appearanc

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he hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every

hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep i couldn't stop "waiting. next, i said "since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again then i said:"no; to do so is not pure 'waiting. and then as by a flash of lightning the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic "pose" my very love of truth assumed for the benefit of my biographer! all these strange things suffered and enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul and there is no answ

a.m. explain it."hugging myself, as it were. how fatally 92 accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord's coming the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil knight in malory, riding and slaying and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have t

the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o. m. refused the vision; and a conflict began and was waged through many ages so it seemed. and now all the enemies of o. m. banded themselves against him. the petty affairs of the day; even the irritations of his body, the emotions of him, the plans of him, worry about the record and the ri

for the fight. it may have been a snare may the lord adonai keep him in the path. adonai! adonai!(p.s. add that the "ultra-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but wil

dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out agai

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b:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth

ter, so the candidate may thus affirm the commencement of his emancipation from the darkness of ignorance. the hierophant and hiereus return to their thrones, therefore it is not arouerist but osiris himself that addresseth the candidate in the words "the voice of my higher soul said unto me: let me enter the path of darkness, peradventure thus shall i obtain the light; i am the only being in the abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep! and the voice of ages answered unto my soul: i am he who formulates in darkness, but the darkness comprehendeth it not" and this is to confirm the link established between the neschamah and the genius by communicating the conception thereof unto the ruach. thus, therefore, osiris speaketh in the cha

"hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then expla

then delivers the following oration "i arise in the place of the 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 wat

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 the chaos cried aloud for the unity of form, and the face of the eternal arose "and before the glory of that countenance the night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the te

n symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "direct ray" as then reflected into his thought, and

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once for all, and, as i believed, and believe, arm itself with a new weapon ten thousand times more potent than the balance and the microscope. imagine me, therefore, if you please, selecting these few facts from the millions of others in the armoury of my brain, dovetailing them, and at last formulating an hypothesis verifiable by experiment. iii "but i evolve all these mysteries in the profound abyss of mind- zoroaster. this was my hypothesis "perhaps hashish is the drug which 'loosens the girders of the soul' but is in itself neither good nor bad. perhaps, as baudelaire thinks, it merely exaggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exa

ion of the entrails of victims; they are all mere toys, the basis of mercenary fraud; flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of natur

e mind may become a 73 total blank, the only relief (strange as it sounds) being the all but intolerable mental agony of the consciousness. this agony, belonging to the lower stage of vedana, is the drag, ever pulling back the mystic as he endeavours to break down the blackness of his insanity. yet the unity of its anguish is the proof of its selfhood, and the earnest of its resurrection from the abyss. such a mystic state may last through several days, perhaps through weeks. i should not care to assert limitations. the slightest error in the process would almost certainly result in permanent and hopeless melancholia; suicide might be the most fortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice- i trust with pained sy

iverse: crushed its black juice out, while his anger shook his dumbness pregnant with a curse. i made me ink, and in a little book i wrote one word that god himself, the adder of thought, had never heard. xv it detonated. nature, god, mankind like sulphur, nitre, charcoal, once 97 blended, in one annihilation blind were rent into a myriad of suns. yea! all the mighty fabric of a mind stood in the abyss, belching a law for "that" more awful than for "this" xvi vain was the toil. so then i left the wood and came unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it round wi

cambridge then silence,and the veil of light is raised and darkness seen behind. now softly sound the angels' herald-trumpets, calling round thunders and mighty winds and powers amazed. now laden with the spirit of man's hand there bursts an awful clarion-shout and brings strange whispering and rushing of strange wings battling, and furtive secrets of command. down from the height and up from the abyss are swept dominion, power, angel, throne, for unimaginable ends, and hiss, and fall. the heralds trumpet; they are gone. tread softly 'tis in god's house thou hast been- and fearfully 'tis god that thou hast seen. g. h. s. pinsent. 162 a note on genesis from the paper written by the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 square

the fierce and swart; at noon thou ridest forth to war! nowit asali fardh salat assohri allahu akabr. i praise thee, god, whose arrows dart their royal radiance o'er the scar: nowit asali fardh salat asasri allahu akabr. i praise thee, god, whose fires depart, who drivest down the sky thy car: nowit asali fardh salat al maghrab allahu akabr. i praise thee, god, whose purple heart is hidden in the abyss afar: nowit asali fardh salat al asha allahu akabr. dost achiha khan. weh note- a more loose translation would have to be published in a bucket! each of these adorations differs from the others by a single word and occasional article 186 illusion d'amoureux she lay, the gilded lily with geranium lips, in the midst of the flower of night. kindlier than the moon, her body glowed with more than

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d in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circ

blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a

o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot

.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i invoke thee, the terrible and invisible god! i call thee from the azure throne! i raise my voice in the abyss of water! i raise my soul to contemplate thy face! amoun! come unto me! hear me! appear in splendour unto these who worship at thy feet! for who am i before thy face? what is man, that thou art mindful of him; or the son of man that thou visitest him! thou hast made him a little lower than the elohim_ thou hast crowned him with glory and honour! amoun! hear me! come unto me! in myself i am n

om nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate before thee a great angel torch-bearer saying] arise! shine! for thy light is come! 201 [pass round the temple to the south, face west and halt: formul

scover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemen

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tly; i never cared a dump for him. he was just a text for my sermon then; and so he is now. edward kelley. strange houses of sleep. by arthur edward waite. william rider and sons, 12"s" 6"d" net. i have always held arthur edward waite for a good poet; i am not sure that he is not a great poet; but that he is a great mystic there can be no manner of doubt "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. w

al discords. it is as if an eternal funeral passed along, and the motor-hearse had something wrong with the ignition_ and the exhaust. it is as if a man were lost upon a lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble images, my masters! the fact is that you are both myopic and tone-deaf. you peer into the darkly splendid world, the abyss of light_ for it is light, to the seer_ and you see but "unintelligible images, unluminous, formless, and void" then you return and pose as one who has trodden the eternal snows. you are like a man who puts a penny into a mutoscope that is out of order; and, rather than admit that he has been swindled, pretends to have enjoyed it. you are like a parvenu with an ill-cooked chop at a swagger r

hrough 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 light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o t

through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 18 the chapter known as cancer the twelvefold certitude of god and the unity thereof i adore thee by the twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encirc

orests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of deep sleep those lovers who burn into each other, flame to fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven

h dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew

ALEISTER CROWLEY EQUINOX EQ I 3

ion called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the prom

y are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening

have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic

is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. even the shadows that arise a

a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. 40 first, let the body of thee be still, bound by the cerements of will

mself the question "what would become of my intelligence 74 and of my bodily organs if this state (which he took for a supernatural state "went on always increasing; if my nerves became continually more and more delicate" by the power of enlargement which the spiritual eye of the patient possesses, this fear must be an unspeakable torment "i was" he said "like a runaway horse galloping towards an abyss, wishing to stop and being unable to do so. indeed, it was a frightful ride, and my thought, slave of circumstance, of "milieu" of accident, and of all that may be implied by the word chance, had taken a turn of pure, absolute rhapsody 'it is too late, it is too late' i repeated to myself ceaselessly in despair. when this mood, which seemed to me to last for an infinite time, and which i dar

ALEISTER CROWLEY EQUINOX EQ I 4 2

cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moo

ice in succession. i may writhe in etna and burn unquenchably in gehenna, but almost never, in the course of the same delirium, shall etna or gehenna witness my torture a second time. second, after the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest his eyes from the splendour of the seraphim or the flames of fiends. there is a wise philosophy in this arrangement, for otherwise the soul would soon burn out in the excess of its own oxygen. many a times, it seems to me, has my own thus been saved from extinction. when i woke it was morning- actually morning, and not a hasheesh hall

r his songs; and here we have his putrid corpse indecently disinterred and thrust under our noses. the worst of it all is the very perfection of the wrappings. what a poet thompson might have been if he had never heard of christ or opium; if he had revelled in venice with its courtesans of ruddy hair, swan gracefulness, and tiger soul! instead, he sold matches in the streets of london; from which abyss a church meant warmth, light, incense, music, and a pageant of hope. to-day, as in the days of nero, christianity is no more than the slum-born shriek of the degenerate and undersized starvelings that inhabit the inferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder an

ALEISTER CROWLEY EQUINOX EQ I 4

gus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites

ALEISTER CROWLEY EQUINOX EQ I 6 2

and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abyss. magister templi. 1. brothers aquarius and capricornus, is the beloved with us? aquarius "and" capricornus. the mother of heaven is enthroned. magister templi. mother of heaven, let us lament together["recites swinburne's "ilicet<
ath is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "

turn. amen. venus. 1-55555-1. libra "and" pisces. amen. venus. brother saturn, what is the hour? saturn. twilight. venus. sister pisces, from whose house are we come out? pisces. from the house of death. venus. brother taurus, what is stronger than death? taurus. love. venus. brother libra, what is the place? libra. the mountain of venus, that hangeth from the navel of the universe over the great abyss. venus. let us celebrate the rite of venus [luna "plays a waltz tune. the" probationers "dance together] venus. children of love, what is the hour? all["a confused murmur] it is the hour of love [all "sink down together. the lights go out. a long pause] 85 part ii venus("awakening) 333-1-333["venus is brilliantly illuminated; the rest remain dark" venus. little brother, what is the hour? pis

ances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness, the lone-lying sea, the swoon of the moo

gus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites

ALEISTER CROWLEY EQUINOX EQ I 6

ur three years' experience with the a. a, we have not found one man in whom three months' work has not produced at least one notable result. what can we add but this: blessing and worship to the beast, the prophet of the lovely star! 2 liber porta lvcis svb figvra x 3 a. a. publication in class a. imprimatur: n. fra a. a. liber porta lvcis svb figvra x 1. i behold a small dark orb, wheeling in an abyss of infinite space. it is minute among a myriad vast ones, dark amid a myriad bright ones. 2. i who comprehend in myself all the vast and the minute, all the bright and the dark, have mitigated the brilliance of mine unutterable splendour, sending forth v.v.v.v.v. as a ray of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women

the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said "seek out the glittering image in the place ever golden, and unite yourselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to th

ain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof

thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the day of be-with-us. 13. yea! verily this is the truth, this is the truth, this is the truth. unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. 14. then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wanton in the market-p

he light of the tempest. but the light of the silver star? oh, my brothers (he began to speak aloud) give me wisdom as you have given me understanding! knowledge and grace and power? these are nothing and less than nothing. is not this a precious think that you have given into my charge? am not i too young among you to bear so wonderful a burden? it is the first time that i have dared so far. the abyss! the razor-edge! frail bridge and sharp! yet is it not a ray of the evening star, a ray of venus, of the love supernal" can i tell black from white? it seems i can- and then the certainty flickers, and i doubt. i doubt. i am always doubting. perhaps a wise man grows angry, and declares his will 'it shall be what o'cock i say it is' or. see! i lay the threads on her white breast. no doubt rem

ve got a good woman: make the most of her "a great woman, perhaps "a good woman. in the next siege of paris i hope i shall not have to boil your head; i prefer thick soup. a good woman. a sister of the silver star, my good goat "i do not understand, master "you never will, i think. o generation of vipers! o prosy princox! o coxcomb of kafoozelum "i beg your pardon, sir! you know she failed in the abyss "i? you? this is intolerable. give me mere hafiz! here, thickhead! she was your mistress, i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and you'll

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path towards our goal. it is a fluid existence which we lead, being sometimes carried by our high desires to a mountain top of wonder on which we stay just long enough to get a vision of beauty, and then are hurled into the abyss of our daily environment, our animal nature and the chaotic world in which our destiny places us. we sense a certainty which ever eludes us; we strive for a goal which seems outside ourselves and which evades our most frantic efforts; we struggle and fight and anguish to achieve a realization to which the saints have testified and to which the knowers of the race bear continuous witness. if

APOCRYPHON OF JOHN

s called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed wit

voice had come from his mother. and he did not know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he revealed his likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create

BAPHOMANTIS LUCIFERIAN SATANIC MASS

who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let

BEHOLDERS OF NIGHT

he earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death ma

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

delighted in sexual acts saw this [303] they proclaimed this evil action to the lord.310 the king became angry and summoned his servants and attendants. they311 departed in order to kill the monk. then the princess related the story of what had happened.312 the ministers and retinue did not listen to her words. because of this, with a malicious mind, she made an evil prayer.313 leaping314 into an abyss,315 she committed suicide. then the monk heard that. upon being incited,316 he fled, riding the golden powerful one.317 due to malicious, evil intentions, he318 regressed in his practice. he went toward the him.layas319 and in the kingdom of that king,320 the monk killed321 the men and raped the 300 which has past (tib. rdzogs ldan; skt. k.tayuga. this is the first of four eras in the indo-t

BLAVATSKY H P ANTHROPOGENESIS

conditions, changed also its flora, its 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

eing destroyed, as it was a failure. the cosmogonical tablets prove that this our actual creation was preceded by others (see "hibbert lectures" p. 390; and as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and counten

ani from the bright father-mother, from the white (solar-lunar) regions they came* from the abodes of the immortal-mortals (a (a) the explanations given in our stanzas are far more clear than that which the legend of creation from the cutha tablet would give, even were it complete. what is preserved on it, however, corroborates them. for, in the tablet "the lord of angels" destroys the men in the abyss, when "there were not left the carcases and waste" after they were slaughtered. after which they, the great gods, create men with the bodies of birds of the desert, human beings "seven kings, brothers of the same family" etc, which is a reference to the locomotive qualities of the primary ethereal bodies of men, which could fly as well as they could walk* but who "were destroyed" because the

ecause they were not "perfect" i.e, they "were sexless, like the kings of edom" weeded of metaphors and allegories, what will science say to this idea of a primordial creation of species? it will object to the "angels" and "spirits" having anything to do therewith: but if it is nature and the physical law of evolution that are the creators of all there is now on earth, why could there be "no such abyss" when the globe was covered with waters, in which numbers of monstrous beings were generated? is it the "human beings" and animals with human heads and double faces, which are a point of the objection? but if man is only a higher animal and has evolved from the brute species by an infinite series of transformations, why could not the "missing links" have had human heads attached to the bodie

y gods, but prakriti, materialised and localised. the moon, masculine in its theogonic character, is[[footnote(s* the goddess who gave birth to these primordial monsters, in the account of berosus, was thallath, in greek thalassa "the sea* see, for comparison, the account of creation by berosus (alexander polyhistor) and the hideous beings born from the two-fold principle (earth and water) in the abyss of primordial creation: neras (centaurs, men with the limbs of horses and human bodies, and kimnaras (men with the heads of horses) created by brahma in the commencement of the kalpa* see commentary following sloka 18[[vol. 2, page] 66 the secret doctrine. in its cosmic aspect only, the female generative principle, as the sun is the male emblem thereof. water is the progeny of the moon, an a

therefrom- the reflection of mahat in its various degrees of intensity. no entity, whether angelic or human, can reach the state of nirvana, or of absolute purity, except through aeons of suffering and the knowledge of evil as well as of good, as otherwise the latter remains incomprehensible. between man and the animal- whose monads (or jivas) are fundamentally identical- there is the impassable abyss of mentality and self-consciousness. what is human mind in its higher aspect, whence comes it, if it is not a portion of the essence- and, in some rare cases of incarnation, the very essence- of a higher being: one from a higher and divine plane? can man- a god in the animal form- be the product of material nature by evolution alone, even as is the animal, which differs from man in external

BLAVATSKY H P COSMOGENESIS

t ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who knows the secret? who

the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven times seven lights. the wheels watch the ring- stanza vi. 1. by the power of the mother of mercy and knowledge- kwan-yin- the "triple" of kwan-shai-yin, residing in kwan-yin-tien, fohat, the breath of their progeny, the son of the sons, having called forth, from the lower abyss, the illusive form of sien-tchang and the seven elements* 2. the swift and radiant one produces the seven laya centres, against which none will prevail to the great day "be-with-us" and seats the universe on these eternal foundations surrounding tsien-tchan with the elementary germs. 3. of the seven- first one manifested, six concealed, two manifested, five concealed; three manifested, four

then again from man to god. at the threshold of paranirvana it reassumes its primeval essence and becomes the absolute once more[[vol. 1, page] 136 the secret doctrine. stanza vi. 1. by the power of the mother of mercy and knowledge (a, kwan-yin* the "triple" of kwan-shai-yin, residing in kwan-yin-tien (b, fohat, the breath of their progeny, the son of the sons, having called forth from the lower abyss (chaos) the illusive form of sien-tchan (our universe) and the seven elements (a) the mother of mercy and knowledge is called "the triple" of kwan-shai-yin because in her correlations, metaphysical and cosmical, she is the "mother, the wife and the daughter" of the logos, just as in the later theological translations she became "the father, son and (the female) holy ghost- the sakti or energ

al centres* then, are produced by fohat, who, when, as milton has it "fair foundations (are) laid whereon to build" quickens matter into activity and evolution. the primordial atom (anu) cannot be multiplied either in its pregenetic state, or its primogeneity; therefore it is called "sum total" figuratively, of course, as that "sum total" is boundless (see addendum to this book) that which is the abyss of nothingness to the physicist, who knows only the world of visible causes and effects, is the boundless space of the divine plenum to the occultist. among many other objections to the doctrine of an endless evolution and re-involution (or re-absorption) of the kosmos, a process which, according to the brahminical and esoteric doctrine, is without a beginning or an end, the occultist is tol

al spirit, which by its double essence is already tainted with 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-ia

physiological, and psychical at once; he crossed the whole cycle of existence and then returned to his birth-place before issuing from it again. thus the defunct is shown arriving in the west, receiving his judgment before osiris, resurrecting as the god horus, and circling round the sidereal heavens, which is an allegorical assimilation to ra, the sun; then having crossed the noot (the celestial abyss, returning once more to tiaou: an assimilation to osiris, who, as the god of life and reproduction, inhabits the moon. plutarch (isis and osiris, ch. xliii) shows the egyptians celebrating a festival called "the ingress of osiris into the moon" in chapter xli. life is promised after death; and the renovation of life is placed under the patronage of osiris-lunus, because the moon was the symb

BLUE EQUINOX

his book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treati

gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of o

grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the book of lies falsely so called. this book deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to beginners as highly suggestive. its chapters xxv, xxxvi, and xliv are in class d. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of hatha-yoga. the equinox 34 course v the practicus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi

t long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the equinox 68 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us

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 suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river

re me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came u

BOOK OF ENOCH

n to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease

k, and care? 21.6] these are some of the stars which transgressed the command of the lord most high, and they have been bound here until ten thousand ages are completed; the number of days of their sin" 21.7] and from there i went to another place, more terrible than this. and i saw a terrible thing: there was a great fire there, which burnt and blazed. and the place had a cleft reaching into the abyss, full of great pillars of fire, which were made to fall; neither its extent nor its size could i see, nor could i see its source. 21.8] then i said "how terrible this place is, and how painful to look at" 21.9] then uriel, one of the holy angels, who was with me, answered me. he answered me and said to me "enoch, why do you have such fear and terror because of this terrible place, and before

BOOK OF DOOM

of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal government, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.1

CASE PAUL F THE BOOK OF TOKENS

thing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always

myself [65] t h e book o f t o k e n s and because i am wholly free, i present myself to myself in an endless variety of forms. yet is the seeming isolation of class and kind, the separateness of creatures, naught but illusion which deludeth me not, nor are they by it deceived in whom my wisdom has ripened. 3 unfathomed and unfathomable is the great deep of mine interior nature. in the unplumbed abyss of the no-thing mine eternal will ariseth, and by the rising of that will the no-thing cometh forth into the appearance of something. 4 that will is the small point of all beginning, and its coming forth is a search for itself. for that will is a hunger, and a desire, and a longing. my nature being changeless, this eager longing altereth not. it is a thing concluded before all manifestation

DARK GODS

re and now- and if you don't command full awareness. the best part about this rite is that it can be done with only the four needed tools, and the rest, such as the circle and the altar, can all be visualized, if needs be. a simple dance for a powerful transinoctulius: deity of night. useful in works of enchantment. earth based. key for chant: g minor. perfume petriochor. nythra: energy vortex in abyss nameless in itself but represented by vibration of word. works of terror and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g major key for invoking chant. manifestations often are accompanied by a smell similar to rotting flesh. aosoth: dark female force. works of passion and death. the name should be vibrated. azanigin: mo

ke in works of personal destruction. shaitan: long held to be an earth bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive

patial, causal perception, these beings may be regarded as `timeless and chaotic. since our consciousness is by its nature partly acausal these entities can become manifest for us if we possess the keys to reach the appropriate levels of consciousness. what is termed the `abyss' separates our everyday consciousness from the consciousness (and thus apprehension) of the dark gods. the ordeal of the abyss involves confronting these entities and accepting them for what they are, that is, unbound by our illusion of opposites and the conflict of `good' and `evil. while it is convenient to regard the dark gods as merely symbols that re-present the energies of the acausal as a projection of our own consciousness upon chaos itself it is equally possible to regard them as physically existing in them

ur illusion of opposites and the conflict of `good' and `evil. while it is convenient to regard the dark gods as merely symbols that re-present the energies of the acausal as a projection of our own consciousness upon chaos itself it is equally possible to regard them as physically existing in themselves. which of these (or neither of them) is correct, the adept discovers during the ordeal of the abyss. legend, however, recalls the dark gods as visiting our planet several times in the past by passing through one of the many `star gates. star gates are regions in space-time where our causal universe and the universe of the acausal are joined they are physical gates, and passage from one universe to another is possible through them. according to legend, star gates exist near to stars dabih

possible through them. according to legend, star gates exist near to stars dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my e

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

er the world (elite) revolution. marx saw ireland as an important weapon to undermine england and it has been used that way ever since with the irish people as the pawns of the manipulators on both 'sides. robert clifford wrote "what unhappy deluded people then were the lower associates, who were informed of nothing, but were to be mere agents of rebellion and murder, and were hurried on into the abyss of horrors by a few political liberties who grasped at dominion, and wished to wade to the helm of the state through the blood of their countrymen..in those parts where the whole population was catholic, hand bills were distributed, purporting to be the constitution of the orange men, which was death and destruction to every catholic; for, if the common people could once be stirred up to reb

DAVID ICKE CHILDREN OF THE MATRIX

t could refer to the imprisonment of the serpent race within the earth "and the great dragon was cast down, the old serpent, he that is called the devil and satan, the deceiver of the whole world; he was cast down to earth and his angels were cast down with him..and he laid hold on the dragon, the old serpent, which is the devil and satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more."11 there were, and are, physical reptilians and other entities also within the earth, as i outlined earlier, and this biblical passage could relate to the references in the emerald tablets to the reptilians being "driven below to the place whence they came..and."out of the great deep were they called. it is sai

ls and ceremonies today that their ancestors did who ruled the sumer empire, atlantis, and lemuria. the serpent trinity the edda tells the story of how thor-indara fought a constant battle with the serpent cult. the text equates "st george, the dragon-slayer of cappadocia (turkey, with the european god, thor, who was also a "dragon-slayer. both were said to have fought the "serpent dragons of the abyss- their underground cavern systems and bases? in the edda, the serpent cult engages in human sacrifice and blood drinking. same old story, and again we see the theme of the nordics or "aryans" in conflict with the serpent people. the edda says there were three main leaders of this serpent cult. they were the serpent goddess known as el; her consort, the male entity called wodan (votan was the

DAVID ICKE THE BIGGEST SECRET

sed global control is possible.if you want to know what life will be like unless we wake up fast, take a look at nazigermany. that is the world that awaits the global population as the plan i call thexbrotherhood agenda unfolds across the year 2000 and into the first 12 years of the newcentury. 2012 particularly, appears to be a crucial year for reasons we shall discuss.people have no idea of the abyss we are staring into or the nature of the world we areleaving for our children to endure and most people dont seem to care. they would muchrather ignore the obvious and go into denial of a truth thats splatting them between theeyes. i feel like the cow who runs into the field screaming: hey, you know that truckthat takes some of our friends away every month? well they dont take them to anothe

ection made between the being known as satan and the serpent or reptile:and the great dragon was cast down, the old serpent, he that is called the devil andsatan, the deceiver of the whole world; he was cast down to earth and his angels werecast down with him.56..and he laid hold on the dragon, the old serpent, which is the devil and satan, andbound him for a thousand years, and cast him into the abyss, and shut it, and sealed itover him, that he should deceive the nations no more.57in a dead sea scroll fragment translated by the hebrew scholar, robert eisenman,there is a description of a watcher called belial (bel, who is described as the prince ofdarkness and the king of evil. he is said to be terrifying in his appearance- like aserpent with a visage like a viper. one of the main angelic

ticus, the israelites would sacrifice two malegoats at yom kippur, the day of atonement. one was offered to god and the other toazazel. the priest placed both hands on the head of the azazel goat and confessed thesins of the people. the goat would then be taken into the wilderness and plunged over acliff, symbolising the fallen angel azazel, who was seen as bound and chained in thewilderness- the abyss in the language of the book of revelation- which i think isimprisonment in the lower fourth dimension. from this comes the ancient theme of thescapegoat which manifested in one form as the symbolic story of jesus. the goat headof azazel, a fallen angel-reptilian, is symbolised by the inverted pentagram of satanism.we can debate the details and we should because there is a vast amount ofinfor

ns claimed to stand for religious and politicalfreedom and yet one of their puppets, martin luther, stood for anything but. he hatedfreethinking and open minded research. in one sermon he said that his followers shouldthrow spit in the face of reason, because she was the devils whore, rotten with the itchof leprosy, and should be kept in the toilet.10 lovely. he also wrote:damned be love into the abyss of hell, if it is maintained to the damage of faith. it isbetter that tyrants should sin a hundred times against the people than the people shouldsin once against the tyrants. the ass wants to be thrashed, the mob to be governed byforce.11speak for yourself, darlin. a frenchman, known in english as john calvin, alsoproduced his version of protestant christianity, another extreme and arrogant

DEITUS

in shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unch

time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in

DEMONIC BIBLE

when he was finally apprehended entering the us at the maine border (october 30, 1999, he was wanted in three canadian provinces on a number of charges. he was deported from the us to stand trial. he received another six months in jail and three years of probation. during his run from the police, he claimed to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one

ied, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this time, however, he spoke the word which would destroy the universe and all within it and create a new universe he spoke the word deitus. he understood that by thelem

nine times. 1 night before full moon: burn pact giving body, mind, and soul to lucifer, chant i give my body to lucifer, i give my mind to lucifer, etc. night of full moon: consecrate body as a temple to the dark lord [beginning immediately following the full moon] all of 1st lunar month: invoke the unholy trinity& unholy spirit every night. all of 2nd lunar month: call upon the nine lords of the abyss and invoke my unholy guardian demon every night. all of 3th lunar month: invoke satan every night. all of 4th lunar month: invoke lucifer every night. all of 5th lunar month: invoke belial every night. all of 6th lunar month: invoke leviatan every night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources

s have been conquered; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of he

ling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark lord, you have awa

se upon the breast of the great harlot. as you have given me life, i dedicate this life to thy service. receive my life as your own that we may become one in body, mind, and soul. accept my life as a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become one.receive me as thy servant& disciple, as thy priest& apostle, as thy son* i shall pass through the abyss unharmed wearing a black halo and a diadem of blood upon my brow. i shall ride upon a nightmare with hellhounds before me and gryphons soaring above exalted by the glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment

DIABOLUS

lops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they a

in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence. chapter one, bundahishn here

ny. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toad rite. in cer

s called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. the apocryphon of john it must be considered that darkness cannot be considered complete ignorance that it is where the rebellious journey into it is the forbidden and unknown. one must have a mind and individual consci

power within each luciferian and satanist, it is the possibility and chaos within the self, it is not a representation of that type of mental and spiritual energy, rather a coiling source which not only strengthens those traits you develop and overcome, but also inspires terror and the mirror which reflects the inner fire of the beast and angel within. leviathan, the great dragon from the watery abyss, roars fourth as the surging sea, and these invocations are his tribunals. the satanic bible, anton szandor lavey leviathan also represents the passions which arise within us while belial may be the manifestation or flesh made of those passions, satan the will behind it and lucifer the imagination to accomplish it, leviathan is that beast from the ocean of the subconscious itself. the myster

used as a model in sorcery, thus presenting the magician in the coils of this dragon "the fleeing serpent, the coiling serpent, the powerful with the seven heads" a caanite description of lotan, a form of behemoth and leviathan. in the 60th chapter of the book of enoch, leviathan is presented as a great dragon which is of the sea, the primordial chaos which this great serpent dwells, and the very abyss. leviathan is also another name for rahab, the angel of violence. the concept of this mysterious dragon is, according to the system of justinus39 leviathan is a bad angel. the hebrew term refers to leviathan as that which gathers itself together in folds, thus the coiling dragon. it should be known that the circle itself is timeless and represents the eternal spirit. leviathan in this instan

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the order, and correlat

DION FORTUNE MYSTICAL QABALA

flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph, and it is called the triangle of the three supernals, or the first trinity and is separated from the rest of the sephiroth by the abyss, which normal human consciousness cannot cross. here are the toots of existence, hidden from our eyes. chapter vii the three supernals 1. having considered in outline the development of the three first divine emanations, we are now in a position to obtain a deeper insight into their nature and significance, for we can study them in relation to each other. this is the only way to study the se

. the meaning of the word kether, we have already noted, is crown. chokmah means wisdom, and binah means understanding. but pendent to these two latter sephiroth is a curious and mysterious third, which is never represented in the glyph of the tree; this is the invisible sephirah, daath, knowledge, and it is said to be formed out of the conjunction of chokmah and binah and is situated astride the abyss. crowley tells us that daath is in another dimension to the other sephiroth, and forms the apex of a pyramid of which kethet, chokmah, and binah form the three basal angles. to me, daath presents the idea of realisation and consciousness. 4. let us now proceed to elucidate the three supernals according to the method of the mystical qabalah, which consists in filling the mind with all the cor

in proverbs 'and in knowledge (daath) shall the conclaves be filled' and those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body is contained by them on mystical qabala page 33 [page 48] every side, and through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thu

alvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath se

ses through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads

e universe originated in space, then kether is the sky god. if it originated in water, kether is the primordial ocean. always we find in connection with kether the sense of formlessness and timelessness. the gods of kether are terrible gods which eat their children, for kether, although the parent of all, reabsorbs the universe back into itself at the end of an epoch ofevolution. 7. kether is the abyss whence all arose, and back into which it will fall at the end of its epoch. therefore in exoteric myths associated with kether we find the implication of non-existence. in esoteric concepts, however, we learn that such a concept is erroneou. kether is the intensest form of existence, pure being unlimited by form or reaction; but it is existence of another type than that to which we are accus

DION FORTUNE PSYCHIC SELF DEFENSE

ness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to effectual operations of this nature. now what happens when he does this? he has sounded a ringing keynote in the abyss. it will be answered. all beings who have this keynote for the basis of their nature will respond "dark uriel and azrael and ammon on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a ch

s with the serpent through the dragon. i had a very curious experience myself in connection with the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the elements, for the fact is too generally known, and too obvious, for it to be any more mysterious than the queen of spain's legs. to begin with, i have an exceptionally bad head for heights, and as the abyss of height belongs to the element of air, i obviously have no natural affinity with it. the ceremony went exceptionally badly even for an air ritual. two of the principal officers, husband and wife, helped to maintain its reputation as a contentious element by having a family jar in the middle of the proceedings, and the usual upsets and smashings occurred on a generous scale. for the next fo

ic is very often neurotic. what may we expect to happen to the soul that has taken initiation in a past life, retains subconsciously the psychic development thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due ent

disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the disturbed mental condition is found and cleared up. unless this be done, as fast as we disperse the phantoms, they will re-form, because the mental state of the patient is invoking them. under such circumstances, no magic circle can be kept intact. as fast as we break the rapport with the abyss, the patient renews it. but such conditions constitute a vicious circle. the qlippotic forces with which a contact has been established will actively develop it, and will hold on to their victim when attempts are made to dislodge them. in this rationalistic age we are apt to forget that there is such a thing as organised and intelligent evil. if the physical causes of this disturbance have b

will seldom have to be exorcised more than three times provided material conditions are favourable. i have seen cases cleared by a single exorcism, and remaining well indefinitely so long as the patient obeyed instructions and had nothing whatever to do with the unseen, neither reading books upon occultism nor associating with people who were interested in such subjects; and i have also seen the abyss re-establish its influence when the patient disobeyed instructions and re-awakened the old vibrations. we need to realise that the human consciousness is not a closed vessel, but like the body, has a continual intake and output. the cosmic forces are circulating through it all the time, like sea-water through a living sponge. whatever emotional state may arise within us is reinforced from ou

nt footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a point of contact in his sphere, and then, working

DONALDTYSON CORONZON

these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the serpent described in genesis. this serpent is almost always treated as the same as fallen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this crime was cast down by god into an abyss or pit. curiously, in gabriel's account of the fall of man, adam's name is not used, and eve is not mentioned in any way. we might regard gabriel's references to man as signifying mankind or the human race, which would imply more than two human beings in the garden at the time of the fall. the myth of lilith, adam's wife before eve, supports such a speculation, although lilith is often regar

them in all their uncleanness [i.e. during their menstrual cycle. and when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. in those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. and whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it ov

ppears at the bottom of page 92, the page facing page 93 of casaubon's true and faithful relation, and that the vision of the tenth aethyr begins just before page 93 of the supplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save

o answer the demon's speeches. choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. in his autobiography crowley wrote concerning his concept of the nature of coronzon "the name of the dweller in the abyss is choronzon, but he is not really an individual. the abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie benea

s, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in

quinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hou risest; thou shinest (5) thou shinest, thou who art crowned king of the p. 251 gods. thou art the lord of heaven [thou art] the lord of earth [thou art] the creator of those who dwell in the heights (6) and of those who dwell in the depths [thou art] the one god who came into (7) being in the beginning of time. thou didst create the earth (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form hapi [the nile, and thou art the maker of streams and of the (9) great deep, and thou givest life to all that is therein. thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. worshipped be thou whom the goddess maat embraceth at morn and at eve. thou dost travel across the (11)

thine ears and thou hast seen with thine eyes. millions of years have gone over the world; i cannot tell the number of them, through which thou hast passed. thy heart hath decreed a day of happiness in thy name [of ra. thou dost pass over (18) and travellest through untold spaces of millions and hundreds of thousands of years; thou settest out in peace, and thou steerest thy way across the watery abyss to the place which thou lovest; this thou doest in one (19) little moment of time, and thou dost sink down and makest an end of the hours" osiris, the governor of the palace of the lord of the two lands (i.e, seti i, hunefer, triumphant, saith (20) hail my lord, thou that passest through eternity and whose being is everlasting. hail thou disk, lord of beams of light, thou risest and thou mak

, the lord of amentet. verily, how great shalt thou be when thou risest up in triumph" 4. the vignette represents the deceased on his knees embracing his soul. 5. vignette: a man kneeling and holding a lotus. 6. vignettes: the deceased scooping water with his hands out of a tank] and he hath gotten power over it as hapi. i, even i, open the (3) two doors of heaven: and the two doors of the watery abyss have been opened unto me by thoth and by hapi, the divine twin sons of heaven (4) who are mighty in splendours. o grant ye that i may gain power over the water, even as set overcame his foes on the day (5) when he terrified the world. i have passed by the great ones shoulder against shoulder, even as they have passed by that great and splendid god who is (6) provided [with all things] and wh

that in me he shall see his likeness, and that (16) my face shall look upon the lord tmu. how long then have i to live? it is decreed that thou shalt live for millions of millions of years, a life of millions of years (17) may it be granted that i pass on unto the holy princes, for i am doing away with all that i did when this earth came into being from nu (18, and when it sprang from the watery abyss even as it was in the days of old. i am fate) and osiris, and i have changed my form into the likeness of divers serpents (19. man knoweth not, and the gods cannot see, the two-fold beauty which i have made for osiris, who is greater than all the gods. i have granted that he [shall rule] in the mount of the dead (20. verily his son horus is seated upon the throne of the dweller in the double

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t numerous, during the middle ages, thus forming an unbroken chain. in medieval magic may be found a degraded form of popular pagan rites.the ancient gods had become devils, their mysteries orgies, their worship sorcery. some historians have tried to trace the areas in europe most affected by these devilish practices. spain is said to have excelled all in infamy, to have plumbed the depths of the abyss. the south of france next became a hotbed of sorcery, branching northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science, the suggested

r, in the midst of these vindictive proceedings. his enemies spread abroad a report that in his last moments he had confessed his league with the demon, and that his death was attended with so much thunder and tempest, with dragons flying in the air and vomiting flames, and such lightning and other prodigies, that the people of rome believed that the whole city was going to be swallowed up in the abyss. his successor, benedict xi, undertook to defend his predecessor s memory, but he died in 1304, the first year of his pontificate (some said he was poisoned, and the holy see remained vacant for 11 months. in mid-june 1305 the archbishop of bordeaux was elected to the papal chair under the title clement v. this election was ascribed to the influence of the king, who was said to have stipulat

cabinet. d esperance describes her experience when this occurred: all i knew was a horrible excruciating sensation of being doubled up and squeezed together, as i can imagine a hollow gutta percha doll would feel, if it had sensation, when violently embraced by its baby owner. a sense of terror and agonizing pain came over me, as though i was losing hold of life and was falling into some fearful abyss, yet knowing nothing, hearing nothing, except the echo of a scream i heard as at a distance. i felt i was sinking down, i knew not where. i tried to save myself, to grasp at something, but missed it; and then came a blank from which i awakened with a shuddering horror and sense of being bruised to death. the result of this experience was the outbreak of the earlier hemorrhage of her lungs an

uld give him the first living thing that passed over it. the old lady agreed. the bridge was completed and the crafty fiend begged her to try it but the old woman had observed his cloven hoof and his knee bent backward. she took a crust from her pocket and flung it across the ravine, bidding her little dog go fetch it. the devil was outwitted, as he generally is in such tales. devil s cauldron an abyss at the summit of the peak of tenerife, canary islands. a stone cast into the gulf resounds as though a copper vessel were being struck by a huge hammer; thus the spaniards gave it its name. the inhabitants of the island believed that the infernal regions were there, where the souls of the wicked dwell forever. there is another devil s cauldron in perthshire, scotland, a waterfall on the rive

jects. sources: gillespie, william h. extrasensory elements in dream interpretation. psychoanalysis and the occult. edited by george devereaux. new york: international universities press, 1953. ginnungagap in norse mythology, the unfathomable gap between niflheim (the region of eternal cold, mist, and darkness) and muspellsheim (the realm of fire).the void before the creation. cold winds from the abyss changed the streams into blocks of ice, which fell into the void with the sound of thunder, the legends say. sparks from muspellsheim turned the ice into streams, forming layers of frost that filled the gap. the inchoate mass became animate, taking the form of the primeval giant ymir. ymir was slain by odin, villi, and ve, who threw his body into the chasm, where his blood became the sea, hi

the greeks generally bewailed the tragedy of humanity, being condemned to dwell forever in semidarkness after death. the possibility of the existence of a place of reward seems never to have appealed to them. to the greek mind, life was everything; it was left to the semitic conscience to evolve in the near east the concept of a place of punishment. thus sheol, a place of the dead, became a fiery abyss into which the wicked and unjust were thrust for their sins. this was foreshadowed by babylonian and egyptian ideas, for egyptians believed that those unable to pass a test of justification were simply refused admittance to amenti. from the idea of rejection sprang the idea of active punishment. the semitic concept of hell was probably reinforced with the introduction of christianity into eu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

atues serve in western or latin rite churches. sources: weeping icon of mariapovch. http//www.carpathorusyn. org. april 14, 2000. marie of agreda (or maria de jesus (1602.1665) a spanish nun, maria fernandez coronel, who founded and was abbess of the franciscan recollects at agreda. she published a work entitled la mystica ciudad de dios (the mystic city of god, a miracle of the all-powerful, the abyss of grace: divine history of the life of the most holy virgin mary, mother of god, our queen and mistress, manifested in these last times by the holy virgin to the sister marie of jesus, abbess of the convent of the immaculate conception of the town of agreda, and written by that same sister by order of her superiors and confessors. this work, which was condemned by the sorbonne, described ma

esented as roaming the streets, entering houses, and prowling through towns, stealing the love of men, and withering the beauty of women. the exorcist made an image of the witch and he called upon the fire-god to burn it. he seized the witch s mouth, tongue, eyes, feet, and other the semites encyclopedia of occultism& parapsychology. 5th ed. 1384 members and prayed that sin would cast her into an abyss of water and fire, and that her face would grow yellow and green. he feared that the witch was directing a similar sorcery against himself, but sent the haltappan plant and sesame to undo her spells and force the words back into her mouth. the exorcist trusted that the images she had fashioned against him would assume her own character, and her spells would be turned back on her. another tab

rough that portal and roam about in the dark interior of the mountains, to seek the great feasting places of their forefather. and when anyone obtained this favour the servants of the high priest led him thither with special ceremonies, and after they had allowed him to enter through the small door they rolled the stone before it again and took leave of him, and the unhappy man, wandering in that abyss of darkness, died of hunger and thirst, beginning already in life the pain of his damnation; and on account of this horrible abyss they called this village liyobaa, the cavern of death. when later there fell upon these people the light of the gospel, its servants took much trouble to instruct them to find out whether this error, common to all these nations, still prevailed, and they learned

der teaches that the deities of norse paganism represent in essence the creative/ destructive forces of the cosmos. students are also advised to supplement their study with additional readings, including the writings of adolf hitler, freidrich nietsche, julius evola, and oswald spengler. the order may be contacted at box 1473, deer park, wa 99006. it publishes a quarterly periodical, crossing the abyss. its web presence may be accessed at http//www.thulean.org. the order came to public attention in august of 1999 when it held a ceremony on whitbey island, washington, near the site where robert mathews had been killed in a shootout with the fbi. mathews led the order, a controversial racialist group in the early 1980s tied to a series of violent crimes. sources: white order of thule. http//

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

he bible. the writing claimed that the te n commandments we re a kind of universal code that must be deciphered, then obeye d. one night in 1993, preston awoke and spotted a beam of light going through his chest. he felt intense pain, then had the sensation that he was being pulled out of his body. two shadowy beings, reeking of evil and menace, had him by the arms and were forcing him to a black abyss. this abyss, he thought, was the entrance to hell. he began to pray, and the next thing he knew, a beautiful blue sky surrounded him. a soothing light, emanating apparently from god, gave him a feeling of peace and ecstasy. though he did not wish to return to his body, something told him that he must do so, and he did. he lay awake the rest of the night reflecting on all that had happened to

FAUST

was that he make them opportunity. be off! that is a cause of woe! it s to your darling s chamber you re to go, not to your death, indeed! faust how am i, in her arms, by heaven blessed? though i grow warm upon her breast, do i not always feel her need? am i not still the fugitive? unhoused and roaming? the monster without goal or rest that like a cataract from rock to rock roared foaming to the abyss, by greed and frenzy headlong pressed? she at one side, still with her childlike senses furled, upon the alpine meadow in the cottage small, with all her homely joys and cares, her all, within that little world; and i, the god-detested, not enough had i that all the rocks i wrested and into pieces made them fly! her did i have to undermine, her peace! thou, hell, didst have to have this sacr

going onward thither? all, all seems to be gyrating, rocks and trees that make grimaces, lights that wander, changing places, multiplying, self-inflating. mephistopheles grab my mantle s hem, hold tightly! here s a midway peak where nightly man, astounded, sees and knows how in the mountain mammon glows. faust how strangely glimmers through the gorges, like morning s red, a turbid glow! down the abyss itself it forges, cleaving its way through gulfs far, far below. vapour floats yonder, there is steam up-leaping, here shines a glow through mist and haze, then like a slender thread it s creeping, then forth it breaks like fountain-sprays. here for a long way it goes winding along the vale in a hundred veins and here- a corner crowding, bindingin sudden isolation wanes. there sparks are spr

asure garden morning sun emperor. courtiers. faust and mephistopheles, dressed becomingly, not conspicuously, according to the mode; both kneel. faust pardon you, sire, the flames and wizardry? emperor [beckoning him to rise. many such pleasantries i would like to see. presto! i stood within a glowing zone, it seemed almost pluto and i were one. in coal-black night and yet with fires aglow lay an abyss. from many a vent below thousands of savage flames were upward whirling, into a single vault above me swirling, licking their tongues of flame against the dome s far height which now appeared and now was lost to sight. far, far away, through spiral shafts of flame peoples i saw, in moving files they came, in a wide circle pressing on and on and paying homage as they ve always done. courtiers

ook delight, ranged rock on rock and mountain height on height; the hills in easy slopes she downward moulded, till gently into valleys they unfolded. there all is verdant growth and for her gladness she has no need of such convulsive madness. mephistopheles that s what you say! to you it seems quite clear but he knows better who beheld it near. i was at hand when still below was surging the deep abyss, when streamed a fiery tide, when moloch s hammer rock on rock was forging and scattering mountain-ruins far and wide. earth still abounds in ponderous strange masses. such power in hurling who can well explain? as wise men know, their reason it surpasses. the rock lies evermore where it has lain. we ve racked our brains, to our disgrace, in vain. only the faithful common people know and let

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

de o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into extinction via the abyss at the invisible sefirah knowledge/first, 6' 7 '0, 6 -07 like the ways of the angels of elohim and the angels of destruction, the working trees known as the way of the saint and the way of the wizard are opposite in nature and intent. the way of the saint involves an arduous progression up the tree in which all the sefiroth of all three columns are traversed one by one through a specific seq

d the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent roots, thereby preventing very powerful wizards from gaining access to atziluth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2% e= i2 mercy/water and understanding/north on the way of the saint. on this path, the gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal sef

s connected to the legs via double hebrew letters, with which are associated ofanim (high level angels close to the throne) and metatron( operations manager of the universe. the directional sefiroth are connected among one another via the simple hebrew letters, which are called the wings of the chayot. the two central column directional sefiroth on the chariot shadai tree are called firmament and abyss. trees of life: oth er qabalistic sources, oth er mystical traditions' 8: h" 2: 2 2:e 8% 2 f 0# chariot shadhai (ezekiel, isaiah( as previously mentioned, the main body of the five volumes of the sefer hazohar (book of splendor, or simply the zohar, is an exegesis on the five books of the torah (the law. the heart of the sefer hazohar is three jewels known as the sifra detzniyutha (book of t

on passing from the nefesh (i.e. dying from the physical body, the soul retains its separation and resides in ecstatic bliss at the feet of their beloved for the duration of the small face universe. through discrimination and the renunciation of a dualistic relationship with one s small face chosen ideal, the individual consciousness can continue to expand and ascend the central column, cross the abyss of the invisible sefirah knowledge/ first, and merge with the neshamah (divine soul) in the sefirah crown/above in the world of atziluth. this is experienced as a witness state the size of the small face universe. in merging with the neshamah, all separation between the individual and small face dissolves. by renouncing the manifestation of mindgenerated universes, face turns toward face and

henu but to return to the central column, since there are no gates connecting the sefiroth vertically up the right and left columns. after passing into sefirah beauty/last, the next step in ascending the central column in the way of hvhy elohenu is to pass through the gate of the alef a. the gate of the alef a connects sefirah beauty/last with sefirah crown/above, traveling across the face of the abyss of the invisible sefirah realization/first at the throat center. in qabalah, the gate of the alef a is called the sword bridge. it is called sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the sefiro

ed sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the sefiroth mercy/good and power/evil, and then between wisdom/east and understanding/north, the pilgrim may pass through the shell of terror, cross the abyss, and enter the supernal world of atziluth in sefirah crown/above. balance can be maintained by staying focused on the name hvhy as the experience deepens, whereby the letters of the name will disappear sequentially. in passing through the gate of the alef a, the consciousness of the traveler awakens in the supernal shell of the neshamah +3' 8: h" 2: 2 2:e 8 (divine soul, equates to sanskrit

FOCUS OF LIFE

transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realized. zod-ka speaks of ikkah the abyss self projecting from non-existence the procreatrix i, was the great change and the beginning: to extend the purpose of desire-for time to make all existence inexactthose things kept ever vague. thus was the will to operate unbegotten. one thing is nominally, everything alternatingly desirous. that which is first desired is permitted, then externalized and taken away by a circumlocution of be

one but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

o leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining word, which illuminates all things, is the son of god. and if it is "ego autem pimandri beneficium inscripsi penetralibus animi (ficino's translation, ficino, p. 1839. 25 f

hough he no doubt understood the allusions in it much better than we can. bruno attempted a partial apology for his strictures on pedants in the cena in the first dialogue of the de la causa, principio e una, in which another remarkable picture is added to the brunian gallery: the task which you have undertaken, o filoteo, is a most unusual and difficult one, for you wish to lead men out of their abyss of blindness into the clear and tranquil light of those stars, which we now 1 cena, dedication (dial, ital, pp. 17-18. 2 cena, dedication (dial, ital, pp. 10-11. 255 giordano bruno in england: the hermetic philosophy see scattered over the dusky-blue mande of heaven in all their beautiful variety. although it is to men, and not to animals, that you have stretched forth hands in eagerness to

ch is the theme of the present book. before coming to the formed "statues, bruno considers diree "infigurables, of which no image can be formed. these are chaos, orcus, and nox. chaos has no statue or figure and cannot be imagined; it is space which can only be known through the things in it, and it contains the infinite universe. orcus follows chaos as a son to the father; he is called orcus, or abyss, because his amplitude corresponds to die amplitude of his father, chaos; he is infinite appetite, an unending abyss of need seeking after the infinity of his father. nox is the daughter of orcus and so one of the three infigurables; but through reason she becomes the most ancient of the gods, and in this aspect is figurable. she stands for the materia prima, and as a goddess can have a figu

FRATER ELIJAH ANGELS OF CHAOS

force. the urge. this chapter was received within the scope of 45 minutes (images& all, and set the stage for more clear communication of chapters 2& 3. i/1a: an automatic drawing is given concerning the sphere of hokmah. 1 being also the first reference away from the nonexistent point. i/1b: reference to the summation of creation; being, one from nothing and all. also a reference is here for the abyss (the chasm formed from the initial shattering. the commentary of elijah is at the bottom concerning his views and experience of mathematics, concerning the way. i/2a: a metaphor for life. i/2b: a brief interchange of the selves. a subconscious parlay with the readers masks. a calling to the readers self. amazing grace. i/3a: the tragedy of each maze is that it is unique. as the reader is dra

ments of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13b: what happens to mind when paradox, feeds in on itself to an infinite degree? i/14a: a prophecy. the spiraling inwards is an allusion to initiation. the word time, causes laughter. i/14b: grendel talks of the quaklephant, and the power of knowledge. the first leap of the abyss is the most frightening, but without any daring how does one get anywhere? i/15a: oh, the black brothers. how their inquisitive natures are wonderful reflections of the one. let me try and chop off my arms while i m at it. 67, being in inverse alludes to backwards understanding. or understanding by the angel to the reverse of the tree by witness. it is all around us all the time. the closing

as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of crea

ar pathway. iii/1a: an automatic drawing of ecstasy. iii/1b: the pain of division burns thee. a face of pain and bliss. burning. iii/2a: when following the pathway of a scarlet brother, when treading congress with the angel. there comes a time of suffering (see detailed above, the rite of suffering. the key is given for unleashing the denizens of hell upon the aspirant (opening the doorway of the abyss, this must be resonated. this is a win or lose situation as demonic forces attempt to tear the initiate apart for the duration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scarlet brotherhood. and our rejection of the concepts and truth of both the brother of the star an

FRATER TENEBROUS CULTS OF CTHULHU

cular trouble which prevented me from reading fine print a curious tugging of nerves and muscles which rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully a

omantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mi

texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologi

FULLER J F C SECRET WISDOM OF THE QABALAH

h, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through their rhythm constitute the infinite light out of which the universe is made; this light has been cal

et; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of l

emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the point, the penetratio

passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun, hid away this knowledge because it revealed the law of attraction and repulsion

of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of the shin. and he [the man- od] said, let me go, for the day breaketh [the od fearing that if the sun rose, namely the shin, his identity as the potentia

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

erved the fact that, although in hebrew baal is masculine, in the greek translations he is feminine both in the old and new testaments.[88 [88] forlong, rivers of life, p. 223. jehovah was originally female, so, also, was netpe the holy spirit of the egyptian tree of life. we are given to understand that netpe was the same as rhea, the partner of sev or saturn, and that her hieroglyphic name was "abyss of heaven" osiris was the son of this goddess who was really a mai or mary, the celestial mother, he being the only god of the egyptians who was born upon this earth and lived among men. of this forlong remarks "his birthplace was mount sinai; called by the egyptians nysa, hence his greek name dionysos" as the palm was the first offering of mother earth to her children, so osiris was the fir

nd from this water was formed a cow named aedumla, who was the progenitor of odin, vile, and ve, the trinity of the gothic nation. there is also another tradition, probably a later, which asserts that from the drops of water produced by the primeval breath of heat, a man, ymer, was brought forth. the son of ymer was preserved in a storm-tossed bark, his father being dragged into the middle of the abyss, where, from his body the earth was produced. the sea was made of his blood, the mountains of his bones, and the rocks of his teeth. as three of his descendants were walking on the shore one day, they found two pieces of wood which had been washed up by the waves. of these they made a man and a woman. the man they named aske and the woman emla. from this pair has descended the human race. th

ale. still, even then the doctrine seems not to have been questioned, that the creative agency had proceeded from matter, or that it was developed in and through it. the belief that something can be made from nothing was reserved for a later age. in the oldest semitic kosmogonies, we are assured that the self-conscious god who is manifested in the order of the universe, proceeded out of the great abyss, and out of unorganized, dark, primeval matter. during the earlier historic period, however, by both jew and gentile, the belief was entertained that spirit is material. it is the essence of fire--a substance akin to the galvanic or electric fluid. this masculine element, the manifestation of which is desire, or heat, and which was finally set up as an eternal, self-existent, creative force

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

and hiereus return to their places. all members are seated.hierophant:'honouredhegemon, you win now place the candi255 dateinthe northern partofthe hall, the place of darkness, forgetfulness and necessity.'thisis done and the candidate is faced to the east.hierophant:'thevoiceofmy secret soul spoke and said:letme enter the darkness that peradventure 1 may find the light. 1 am the only being in an abyss of darkness. therefrom came i forth ere my birth from the silenceofa primal sleep.thevoice of ages answered my soul and said 'i am he who formulatesindark255 ness.thelight shineth in darkness,butthe darkness comprehen255 deth it not.'appendixcii3a pause.hierophant:'letthe candidate commence his passage from darkness into light, with the lampofthe hidden knowledge to guide him.'thedadouchos p

GILBERT THE MAGICAL MASON

.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science, and the first word of faith: science having for its object, truth and the reality of existence; and faith having as its basis, the essentiality, the immutability, and the immortality of being. without faith, science perishes in the abyss of scepticism, and does not dare to affirm that even existence exists; it would thenbutobserve uncertain events, and would no longer rely on the evidence of the senses: it would no longer perceive existence,butonly beings, and no longer dare to create synthesis, because analysis had been evaded. is matter to us capable of infinite subdivision? is it percept255 ible by its nature, or by an ac

been evaded. is matter to us capable of infinite subdivision? is it percept255 ible by its nature, or by an accidental circumstance?ifmatter have no sensible being, it can have nor corporeal existence. what then becomes of the distinction between matter and spirit?thething we call soul, is it an immaterial substance, or an attribute of matter? confusion alone would exist, all would be doubt, and abyss; life would be a dream, and silence greater wisdom than speech.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affirm god, who is the supreme reason for existence. eheie is proved by jehovah.theten sephiroth113 [reprinted fromlucifer,vol. viii, no. 43 (march 1891, pp.48-9.]12.thereligion of freemasonryilluminatedbythekabbalahfreemas

GILBERT THE SORCERER AND HIS APPRENTICE

w. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all metaphysical motions--mental, psychical, and spiritual motions, as well as physical. 225thecontest betweenthelight and darkness, the contest

GLOBAL FREEMASONRY

he egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has been a battle between the forces of organization and disorder this chaotic state was called nun, and like the sumerian description, all was a dark, sunless watery abyss with a power, a creative force within it that commanded order to begin. this latent power which was within the substance of the chaos did not know it existed; it was a probability, a potential that was intertwined within the randomness of disorder.21 it will be noticed that the beliefs described here are in harmony with fd from the templars to ancient egypt the assertions of the present-day

e egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has been a battle between the forces of organization and disorder this chaotic state was called nun, and like the sumerian descriptions, all was a dark, sunless watery abyss with a power, a creative force within it that commanded order to begin. this latent power which was within the substance of the chaos did not know it existed; it was a probability, a potential that was intertwined within the randomness of disorder.59 there is a striking similarity between the myths of ancient egypt and modern materialist thinking. a hidden reason for this interesting fact is

GNOSTIC HANDBOOK

lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midgard. ymirs bones become the moutains, his teeth the rocks, his blood the rivers, his skull the vault of the sky, his hair the forests and grasses. like the titans, ymir's death creates mankind. hence m

book page 68 came into effect in this period and gave rise to the gnostic revival that continues till this day. 2024 is the approximate date for the manifestation of aquarius. however, do not expect it to be all love and light. aquarius is ruled by saturn or uranus, depending on whether you use the modern attributions. saturn is both the demiurge and the divine purifier, uranus is the lord of the abyss or great barrier between the pleroma and the lower world. aquarius will be an age of great ferocity, violence terror as well as growth and transfiguration for those who seek the light. one of the images associated with aquarius is the peacock. the peacock was the sacred image of the yeizidi, a islamic people who followed an ancient gnostic religious tradition. the peacock was melek taus who

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e communion with the logos. the counsel and warning is hold fast and watch. it is clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced thr

great father. binah is understanding or reflective intelligence. as a centre it is passive and seen as feminine, and is therefore known as aima, the great mother. these two centres can be related to force and form and substance and consciousness. these three centres form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss or barrier. while they are perfect and static in nature (at least in the world of atziluth, the lower seven centres are mixed and offer amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of

verity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear intelligence

bing is the alpha event. after the error occurred, the emanation process continued, albeit, on a lower octave. there is the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are hierarchies of light and darkness- there are aeons and archons. the tree of life documents a model of the emanation process, below the dividing line of the abyss there is a mixture of light and darkness, emanations which are fallen but which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the alp

ieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the alpha event we examined the great chasm, there are actually two breeches in the emanation scheme. there is the great chasm or abyss between the supernals and the lower seven centres, and the lesser veil or paroketh which divides the lower tree from the higher spiritual dimensions. the supernals form the treasury of light in the world of atziluth, while below everything is a mixture of static and dialectic, aeons and archons. in briah and the upper reaches of yetzirah the forces are fixed, in the lower reaches of yetzirah

r veil or paroketh which divides the lower tree from the higher spiritual dimensions. the supernals form the treasury of light in the world of atziluth, while below everything is a mixture of static and dialectic, aeons and archons. in briah and the upper reaches of yetzirah the forces are fixed, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or abyss is of great significance to the gnostics. it is the division between the light world and the archons, it is described variously as a wall, palisade, turnstile and portal. it is seen as the great divide or barrier (horos, and is said to be bounded with an embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway thro

GOETIA LUCIFERIAN

flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou

also teaches one how to consecrate items unto amaymon, his king. 53 h furfur furfur is the thirty-fourth spirit of solomon, who is a great and mighty earl. this spirits appears as a deer with a fiery tail, who is said never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a spirit of the carnal ego, the daemon associated with the body. this spirit will also take human form is commanded, and will reveal truth once the magician has willed it so. furfur can raise storms which translates to the context which makes reference to his ability to cause chaos in areas of self-introspection, that which will create a powerful situation for the one who w

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine

GOLDEN DAWN RITUALS K

invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and

GOLDEN DAWN RITUALS U3

smos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the correspo

GOLDEN DAWN RITUALS VENUSZAM16

ivine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the gro

GOLDEN DAWN RITUALS Z2

ding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (no

GOLDEN DAWN RITUALS Z3

of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nos

GOLDEN DAWN RITUALS ZAM10

thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the

GOLDEN DAWN RITUALS ZAM13

matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force tha

m the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light aris

GOLDEN DAWN RITUALS ZAM16

ivine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the gro

while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his co

GOLDEN DAWN RITUALS ZAM20

e sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take in

GOLDEN DAWN RITUALS ZAM21

he name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle

GOLDEN DAWN RITUALS ZAM22

abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

catastrophe are set out in chapter clxxv of the book of the dead, which attributes the following speech to the moon god thoth: they have fought fights, they have upheld strifes, they have done evil, they have created hostilities, they have made slaughter, they have caused trouble and oppression [therefore] i am going to blot out everything which i have made. this earth shall enter into the watery abyss by means of a raging flood, and will become even as it was in primeval time.44 on the trail of a mystery with the words of thoth we have come full circle to the sumerian and biblical floods. the earth was filled with violence, says genesis: and god looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. and god said unto noah, the end of all fl

inguished. it took on a blood red hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were no better than wolves, eager to destroy each other. soon the world was going to sink into the abyss of nothingness. meanwhile the wolf fenrir, whom the gods had long ago so carefully chained up, broke his bonds at last and escaped. he shook himself and the world trembled. the ash tree yggdrasil [envisaged as the axis of the earth] was shaken from its roots to its topmost branches. mountains crumbled or split from top to bottom, and the dwarfs who had their subterranean dwellings in them so

first time, which was called zep tepi.63 we shall delve into these records in the next two chapters. 63 myth and symbol in ancient egypt, p. 263. graham hancock fingerprints of the gods 367 chapter 43 looking for the first time here is what the ancient egyptians said about the first time, zep tepi, when the gods ruled in their country: they said it was a golden age1 during which the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization.2 they spoke also of intermediaries between gods and men the urshu, a category of lesser divinities whose title meant the watchers .3 and they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the neteru who lived on

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

he ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done was therefore to beget a magical son [in a magical operation. so, precisely nine months afterwards, that is, at the summer solstice of 1916, frater o.i.v (the name of c. stansfeld jones as a probationer) entirely without my knowledge became a babe of the abyss. crowley goes on to cite a number of proofs, relying upon the expected child in the book of the law. it is further predicted, crowley goes on, that his child shall discover the key of the interpretation of the book itself, and this i was unable to do. in actual fact he did so discover that key. of the key in question there can be no doubt that it is the building block of all new aeon cabalis

t hand -frater achad, various letters, 1948 e.v. using new aeon english qabala classic cipher (naeq6, we find an impressive cipher trail involving the work of frater achad. aleister= 117= frater achad. aleister crowley= 194= one to follow thee, which is generally held to refer to, and predict frater achad. when crowley mentions that stansfeld jones had, without his knowledge, become a babe of the abyss (an a:.a. title, there is a double meaning; babe of the abyss= 190= i stansfeld jones. after achad proclaimed the aeon of ma, a semi-clandestine fellowship arose to continue the a:.a. work as interpreted by achad, under the name fellowship of ma ion. leadership of the alchemical aspect of this work fell to frater robertus= 214= quabalistic ma ion. although robertus was not directly a student

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and longevity, and the mastery of death. these rituals are specifically designed for the advanced magician. as an addi

you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but

he human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step is the separation of (what we call, for convenience) the astral body from the physicai body. as our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, the h

vate a karmic force within you which can have dangerous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel

uter abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. you are well advised to delay this oath until sufficiently prepared mentally and physically to accept its far-ranging implications. 3. the magical diary. there are several reasons for beginning and updating a magical diary. it allows you to check your progress in a systematic and scientific manner. for example, any repetitive experiences or cyclic magical encounters will be more easi

of the east. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of air rising up from within you. step 5. take your pentagram and turn to the watchtower of earth in the north. shake the pentagram three times and say, i stoop clown into a world of darkness wherein lies unknown depths and hades shroud in gloom, delighting in senseless images; a black ever-rolling abyss, a voice both mute and void. stand facing the watchtower of earth. trace the pentagram of earth before you. trace the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northern quadrangle, i invoke you, angels of the watchtower of the north. then vibrate the great holy name of this watchtower. feel

GREY W G CONDENSATION OF KABBALAH

n greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had d

they solved this problem by considering that if the final creative act were equivalent to the expulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in fig

n to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts of go

perfection, this world as we know it would become extinct for us, and the pattern of the tree would revert back to its pre-fall state as shown by figures 1 and 2. the tenth sphere would become the ninth, and the ninth and the sixth move up to the present sixth and fourth positions respectively. thus what was the sixth sphere will then become the fourth, or bridging sphere or da at across the deep abyss of darkness and ignorance, illuminating everything by its clear light directly reflecting understanding and wisdom throughout the inner universe. the other spheres will change numbers but not natures, and the whole of creation will become a model of perpetual motion or 100%efficient energy. everlasting existence. our ideal immortality may be a very long way from us yet, but if individuals ar

basic components of any method can be put together properly, they have to be completely comprehended in the first place. therefore begin at the beginning by appreciating the step-by-step means by which god was assumed to descend the tree towards a state of man, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as t

beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres there are called the supernals. see figure 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

* i fear some will take it into their heads to explain phol, plial by aphfrresis of the first syllable in deofol, diufal, pretty much as eblis is derived from diabolus. names taken from his figure. 993 ii. many names of the devil turn upon his outward form. the most striking feature is his lame foot: hence the liinhende teiifel((liable boiteux, hinke-hein (limping-leg; the fall from heaven to the abyss of hell seems to have lamed him, like hephsestus hurled down by zeus (p. 24 1^ he further resembles that god and the lame smith wieland (volundr p. 370) by his skill in working metals and in building, as also by his dwelling in a sooty hell. here the antithesis to clear shining white deity demands a dingy black hue, as the dark elves were opposed to the light. we may therefore balance the wh

walther's (123, 38) expression for hell 'daz verlorne tal' recalling dante's' citta dolente' and his' per me si va tra la perduta gente (see suppl. 1 provencal abis, eayn. 1, 14, conf. 1, 184^ baratro, baratrum; but even the italian has by the side of ahisso formed a nabisso (from in-abisso. in eol. 195, 1 a heathen standard-bearer is called ahisse, but the o. fr. jjoem has abismes, as if hell's abyss. the brem. wtb. 3, 254 gives the older form obiskroog, obnkroug. other name9. 1003 iv. obscure names. on the goth, skoltsl for sai/xovlov a conjecture was hazarded p. 487, which is strengthened or weakened by the as. scoeca (also spelt sceocca, scucca^ therefore hardly scocca) with sjiohsl as it is spelt, the root skaka (quatio) would agree, while skiuha (timeo) would require skuhsl. still n

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

cosmogony. and here i am the more entitled to take the norse ideas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed l

elbo mittilo bourn ther scowot thesan worolt-floum, theiz innan erdu stentit, mit thiu ist thar bizeinit, theiz imo ist al gimeinit in erdu joh im himile inti in abgrunte ouh hiar nidare (the cross s top points to heaven, the arms and hands to the world s ends, the stem looks to this earthly plain. stands in the ground, thereby is signified, that for it is designed all in earth and heaven and the abyss beneath) it matters little if the parallel passage quoted by schilter from cap. 18 de divinis officiis comes not from alcuin, but some later author: otfried may have picked up his notion from it all the same.1 it says: nam ipsa crux magnum in se mysterium continet, cujus positio 1 i do not know if lafontaine had virgil s verses in his mind, or followed his own prompting, when he says of an o

hell 3: in dem beche, 1 csedmon still pictures the witehus (house of torment) as deop, dreama leas, sinnihte beseald. striking images occur in a doc. of the llth cent (zeitschr. f. d. a. 3 445: swevilstank, genibele, todes scategruobe, wallente stredema, etc. 2 so all the greek heroes sink into hades house under the earth. but it is hard to distinguish from it tartarus, which lies lower down the abyss, and where the subjugated giants sit imprisoned. this denoted therefore, at least in the later times, a part of the underworld where the wicked dwelt for their punishment, which answers to the christian hell. but that the roots of earth and sea from above grow down into tartarus (hes. theog. 728) suggests our norse ashtree, whose root reaches down to niflheim. conf. also ovid s description o

r jaws of hell were spoken of, p. 314; hel yawns 1 does eggrunt stand for eck-grunt? das iuwer sele komen uzer eggrunde, cod. pal. 349, 19d. 2 conf. 0. muller s etrusker 2, 96-7. the finn, manala is locus subterraneus, ubi versantur mortui, sepulcrum, orcus, but derived from maa (terra, mundus, and only accidentally resembling manalis. dille-stein. muspilli. 807 like her brother fenrir, and every abyss gapes: 1 os gehennae in beda 363, 17 is the name of a fire-spouting well (puteus; 2 in an as. gloss (mone 887) mud1 (os) means orcus. the same coll. of glosses 742 puts down sedff (puteus, barathrum) for hell, and 2180 cwis for tartarus, 1284 cwis-husle, where undoubtedly we must read cwis-susle. to cwis i can find no clue but the on. qvis calumnia [quiz, tease? queror, questus; susl is appa

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines f

e of divine illumination and resurrection. the south is the point where the sun shines in greatest glory, and where the divine mind finds fullest spiritual expression. in the west the sun of life closes its journey. it is where the fratres and sorores seek peace, rest, and attunement with the cosmic. the north is the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death, the realm of darkness, the hours of the night where the seeker for light dwells and the neophyte enters the lodge in search of more light. lodge, grand.this is a body subordinate to, and deriving its existence and powers from, the imperator and the board of directors composing the supreme grand lodge of amorc. it is a separate and distinct body from the supreme

HANDBOOK OF EGYPTIAN MYTHOLOGY

neith could also be regarded as the mother of that other divine child, horus. as early as the new kingdom, neith was alluded to as the mother and father of all things. a text in the roman period temple of esna describes how neith created the world by speaking seven magical words. as the personification of the fertile primeval waters, she was the mother of the snakes and crocodiles who are in the abyss. neith, the nurse of crocodiles, was shown as a crocodile-headed woman suckling two small crocodiles. she was often named as the mother of sobek, the most important crocodile god. when neith spat into the primeval waters, her spittle turned into the terrible chaos monster, apophis, who nightly challenged the rule of the sun god. one festival at esna commemorated neith saving the newborn ra f

ng women. numen 5 (1958: 1 18. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 125; lamentations; i&o 38 nun (noun, nu) nun was a personification of the primeval ocean from which all life came. after creation, the watery darkness known as the nun continued to surround the world. it existed above the stars and as an abyss that formed the lowest depths of the underworld. as a deity, nun was considered the oldest of beings and called the father of the gods. he and his female counterpart naunet were among the eight primeval beings who made up the ogdoad of hermopolis. as a member of the ogdoad, nun had a frog or frog-headed form. from the new kingdom onward, he was also shown as a fecundity figure presenting the

or frog-headed form. from the new kingdom onward, he was also shown as a fecundity figure presenting the king with the gift of water, the most precious of all substances in desert countries. the egyptians believed that all the seas and rivers had their ultimate 172 handbook of egyptian mythology figure 36. a scene from the last hour of the book of gates showing nun lifting the sun god out of the abyss at dawn (art resource) source in the nun. during the annual nile flood, egypt seemed to revert to its primeval state, and civilization was in danger of being swept away. the creator had to intervene and send divine messengers to ask nun to curb the destructive power of his flood. since the nun also contained the potential to create life, nun was thought of as a demiurge, a kind of instinctiv

s. at memphis, the creator god ptah was said to have embodied himself as nun in order to make things live and grow. more often, egyptian creation myths speak of the creator s coming into being in the nun. the generative powers of the nun could be personified by a goddess known as mehet-weret (the great flood) who gave birth to the creator sun god. every night the sun god ra returned to the watery abyss to be regenerated. most semiconscious or unconscious states, such as dreaming, drunkenness, or death, were thought of in terms of descending into this abyss. in the underworld book known as the book of gates, ra joins the spirits of the dead in the nun. at the climax of this book, the god nun appears as a giant figure lifting the sun boat out of the depths and into the sky. more pessimistic

HEAVEN HELL

es, and his foster-parents, and his kinsfolk, and his [grown-up] sons and daughters, and his concubines, whom it is his heart's desire [to meet, and his friends, and those who have worked for him upon earth; and if he shall rejoin all his ancestors in heaven, and on earth, and in neter-kher, and in the sky, and in aakeb (i.e, a region of the sky, and in hap (the nile, and in akeb (i.e. the watery abyss of the sky, and in het-ur-kau, and in tetu, and in tetet, and in pa-ur, and in abakher, and in abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on

carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons carried by the twelve gods are to enable them to protect afu-ra against his enemies in this region. to p. 174 the right of the path of afu-ra are twelve lakes of water, which are intended to represent the celestial watery abyss of nu, from which the nile on earth was supposed to obtain its supply. at, one end of the scene is horus, who leans on a staff, and addresses the beings who are seen plunging, and swimming, and floating in the various lakes (vol. i, pp. 226, 227, and bids them to come to hap-ur, and promises them that their members shall not perish, nor their flesh decay. who the beings in the water are it i

the tuat. ii. eastern vestibule of the tuat, or the antechamber of the world of light according to the book am-tuat. the twelfth division, or hour, or city, is called kheper-kekiu-khau-mestu, the name of its gate is then-neteru, and the hour-goddess is maa-nefert-ra; it is the "uttermost limit of thick darkness" i.e, it is not a part of the tuat proper, and it contains the great celestial watery abyss nu, and the goddess nut. who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is filled by the body

at, into the vestibule of the world of light. we no longer see him in the form of a ram-headed man, standing under the folds of the serpent mehen, but he appears as khepera, i.e, as his beetle, with the disk in front of him. from the scene which ends the book of gates we learn that so soon as the god passes through the gate of tesert-baiu he enters the waters of nu, the god of the primeval watery abyss of the sky. the ministers of khepera now appear with the matet-sektet boat p. 197 which they have in readiness, and the god takes his place in it, with the gods who are to guide and propel it. nu then lifts the boat up above his head, and the goddess nut receives the disk of the sun in her hands. it will be noted that she stands on the head of a god whose body is bent in such a way that it f

HELENA BLAVATSKY NIGHTMARE TALES

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 eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego of urd, the eldest of the norn sisters "why do i suffer" a

, without removing its gaze or lowering its arms, retreatedbackwards slowly towards the lake. at every step it took, the younger izvertzoff, as if compelled by someirresistable fascination, advanced a step towards it, until the phantom reached the lake, and the next momentwas seen gliding on its surface. it was a fearful, ghostly scene! when he had come within two steps of the brink of the watery abyss, a violent convulsion ran through theframe of the guilty man. flinging himself upon his knees, he clung to one of the rustic seats with a desperateclutch, and staring wildly, uttered a long piercing cry of agony. the phantom now remained motionless onthe water, and bending his extended finger, slowly beckoned him to come. crouched in abject terror, thewretched man shrieked until the cavern r

nly chorus;but the audience he finally craved was composed of more than the gods sung by hesiod, verily of the mostappreciative melomanes of european capitals. he felt jealous of the magic pipe, and would fain have had it athis command "oh! that i could allure a nymph into my beloved violin- he often cried, after awakening from one of hisday-dreams "oh, that i could only span in spirit flight the abyss of time! oh, that i could find myself forone short day a partaker of the secret arts of the gods, a god myself, in the sight and hearing of enrapturedhumanity; and, having learned the mystery of the lyre of orpheus, or secured within my violin a siren,thereby benefit mortals to my own glory" thus, having for long years dreamed in the company of the gods of his fancy, he now took to dreaming

HELENA BLAVATSKY THE KEY TO THEOSOPHY

o be allowed to remain where she is, must be preexistent, and not have been created for the occasion. in the zohar, however, there is a still better proof. speaking of the reincarnating egos (the rational souls, those whose last personality has to fade out entirely, it is said: all souls which have alienated themselves in heaven from the holy one-blessed be his name-have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend once more on earth "the holy one" means here, esoterically, the atma, or atma-buddhi. q. moreover, it is very strange to find nirvana spoken of as something synonymous with the kingdom of heaven, or the paradise, since according to every orientalist of note nirvana is a synonym of annihilation! a. taken literally

ehicle of the spirit. in conjunction, these two are one, impersonal and without any attributes (on this plane, of course, and make two spiritual principles. if we pass onto the human soul, manas or mens, everyone will agree that the intelligence of man is dual to say the least: e.g, the high-minded man can hardly become low-minded; the very intellectual and spiritual-minded man is separated by an abyss from the obtuse, dull, and material, if not animal-minded man. q. but why should not man be represented by two principles or two aspects, rather? a. every man has these two principles in him, one more active than the other, and in rare cases, one of these is entirely stunted in its growth, so to say, or paralysed by the strength and predominance of the other aspect, in whatever direction. th

HP LOVECRAFT A DARK LORE

still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen may sink, and what has sunk may rise. loathsomeness waits and dreams in the deep, and decay spreads over the tottering cities of men. a time will come- but i must not and cannot think! let me pray that, if i do not survive this manuscript, my executors may put caution before audacity and se

, dr houghton of aylesbury was hastily summoned by wilbur whateley, who had lashed his one remaining horse through the darkness and telephoned from osborn's in the village. he found old whateley in a very grave state, with a cardiac action and stertorous breathing that told of an end not far off. the shapeless albino daughter and oddly bearded grandson stood by the bedside, whilst from the vacant abyss overhead there came a disquieting suggestion of rhythmical surging or lapping, as of the waves on some level beach. the doctor, though, was chiefly disturbed by the chattering night birds outside; a seemingly limitless legion of whippoorwills that cried their endless message in repetitions timed diabolically to the wheezing gasps of the dying man. it was uncanny and unnatural- too much, thou

d reaffirmed one vital fact 'the thing has gone for ever' armitage said 'it has been split up into what it was originally made of, and can never exist again. it was an impossibility in a normal world. only the least fraction was really matter in any sense we know. it was like its father- and most of it has gone back to him in some vague realm or dimension outside our material universe; some vague abyss out of which only the most accursed rites of human blasphemy could ever have called him for a moment on the hills' there was a brief silence, and in that pause the scattered senses of poor curtis whateley began to knit back into a sort of continuity; so that he put his hands to his head with a moan. memory seemed to pick itself up where it had left off, and the horror of the sight that had p

r far away. they had run away like rats after the threatening talk in '77, when people began to mind the way folks vanished now and then in the neighbourhood. some day the city would step in and take the property for lack of heirs, but little good would come of anybody's touching it. better it be left alone for the years to topple, lest things be stirred that ought to rest for ever in their black abyss. after the policeman had gone blake stood staring at the sullen steepled pile. it excited him to find that the structure seemed as sinister to others as to him, and he wondered what grain of truth might lie behind the old tales the bluecoat had repeated. probably they were mere legends evoked by the evil look of the place, but even so, they were like a strange coming to life of one of his ow

herever the darkness reached, but light would always send it fleeing. when the current blazed on again there had been a shocking commotion in the tower, for even the feeble liglit trickling through the grime-blackened, louvre-boarded windows was too much for the thing. it had bumped and slithered up into its tenebrous steeple just in time- for a long dose of light would have sent it back into the abyss whence the crazy stranger had called it. during the dark hour praying crowds had clustered round the church in the rain with lighted candles and lamps somehow shielded with folded paper and umbrellas- a guard of light to save the city from the nightmare that stalks in darkness. once, those nearest the church declared, the outer door had rattled hideously. but even this was not the worst. tha

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

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

re was a persistent, pervasive hint of stupendous secrecy and potential revelation. it was as if these stark, nightmare spires marked the pylons of a frightful gateway into forbidden spheres of dream, and complex gulfs of remote time, space, and ultradimensionality. i could not help feeling that they were evil things-mountains of madness whose farther slopes looked out over some accursed ultimate abyss. that seething, half-luminous cloud background held ineffable suggestions of a vague, ethereal beyondness far more than terrestrially spatial, and gave appalling reminders of the utter remoteness, separateness, desolation, and aeon-long death of this untrodden and unfathomed austral world. it was young danforth who drew our notice to the curious regularities of the higher mountain skyline- r

rn down to the very level of the glaciation. one broad swath, extending from the plateau s interior, to a cleft in the foothills about a mile to the left of the pass we had traversed, was wholly free from buildings. it probably represented, we concluded, the course of some great river which in tertiary times- millions of years ago- had poured through the city and into some prodigious subterranean abyss of the great barrier range. certainly, this was above all a region of caves, gulfs, and underground secrets beyond human penetration. looking back to our sensations, and recalling our dazedness at viewing this monstrous survival from aeons we had thought prehuman, i can only wonder that we preserved the semblance of equilibrium, which we did. of course, we knew that something- chronology, sc

housand years, and in all probability even longer. as we proceeded through this maze of stone-shadowed twilight we stopped at all available apertures to study interiors and investigate entrance possibilities. some were above our reach, whilst others led only into ice-choked ruins as unroofed and barren as the rampart on the hill. one, though spacious and inviting, opened on a seemingly bottomless abyss without visible means of descent. now and then we had a chance to study the petrified wood of a surviving shutter, and were impressed by the fabulous antiquity implied in the still discernible grain. these things had come from mesozoic gymnosperms and conifers- especially cretaceous cycads- and from fan palms and early angiosperms of plainly tertiary date. nothing definitely later than the p

ed told more than a fraction of any connected story, nor did we even begin to come upon the various stages of that story in their proper order. some of the vast rooms were independent units so far as their designs were concerned, whilst in other cases a continuous chronicle would be carried through a series of rooms and corridors. the best of the maps and diagrams were on the walls of a frightful abyss below even the ancient ground level- a cavern perhaps two hundred feet square and sixty feet high, which had almost undoubtedly been an educational center of some sort. there were many provoking repetitions of the same material in different rooms and buildings, since certain chapters of experience, and certain summaries or phases of racial history, had evidently been favorites with different

they seem to have become peculiarly intractable toward the middle of the permian age, perhaps one hundred and fifty million years ago, when a veritable war of resubjugation was waged upon them by the marine old ones. pictures of this war, and of the headless, slime-coated fashion in which the shoggoths typically left their slain victims, held a marvelously fearsome quality despite the intervening abyss of untold ages. the old ones had used curious weapons of molecular and atomic disturbances against the rebel entities, and in the end had achieved a complete victory. thereafter the sculptures showed a period in which shoggoths were tamed and broken by armed old ones as the wild horses of the american west were tamed by cowboys. though during the rebellion the shoggoths had shown an ability

meless and horrible westward mountains, and which had formerly turned at the base of the old ones range and flowed beside that chain into the indian ocean between budd and totten lands on wilkes s coast line. little by little it had eaten away the limestone hill base at its turning, till at last its sapping currents reached the caverns of the ground waters and joined with them in digging a deeper abyss. finally its whole bulk emptied into the hollow hills and left the old bed toward the ocean dry. much of the later city as we now found it had been built over that former bed. the old ones, understanding what had happened, and exercising their always keen artistic sense, had carved into ornate pylons those headlands of the foothills where the great stream began its descent into eternal darkn

HP LOVECRAFT CELEPHAIS

ily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams

him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld the glittering minarets of the city, and saw the graceful galleys riding at anchor in the blue harbour, and watched the gingko trees of mount man swaying in the sea-breeze. but this time he was not snatched away, and like a winged being settled gradually over a grassy hillside till finally his feet rested gently

ack with small companies of retainers. when it grew dark they travelled more swiftly, till soon they were flying uncannily as if in the air. in the dim dawn they came upon the village which kuranes had seen alive in his childhood, and asleep or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched anxiously as the column approached its brink. just as they galloped up the rising ground to the precipice a golden glare came somewhere out of the west and hid all the landscape in effulgent draperies. the abyss was a seething chaos of roseate and cerulean splendour

HP LOVECRAFT DAGON

ahead of me; an object that gleamed whitely in the newly bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous magnitude, and its position in an abyss which had yawned at the bottom of the sea since the world was young, i perceived beyond a doubt that the strange object was a well-shaped monolith whose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. dazed and frightened, yet not without a certain thrill of the scientist's or archaeologist's delight, i examined my surroundings more closely. t

HP LOVECRAFT HERBERT WEST REANIMATOR

ned, for in one inconceivable cacophony was centered all the supernal terror and unnatural despair of animate nature. human it could not have been- it is not in man to make such sounds- and without a thought of our late employment or its possible discovery, both west and i leaped to the nearest window like stricken animals; overturning tubes, lamp, and retorts, and vaulting madly into the starred abyss of the rural night. i think we screamed ourselves as we stumbled frantically toward the town, though as we reached the outskirts we put on a semblance of restraint- just enough to seem like belated revellers staggering home from a debauch. we did not separate, but managed to get to west s room, where we whispered with the gas up until dawn. by then we had calmed ourselves a little with ratio

unt of the vital elixir, prepared during the afternoon with a greater care than we had used since college days, when our feats were new and groping. i cannot express the wild, breathless suspense with which we waited for results on this first really fresh specimen- the first we could reasonably expect to open its lips in rational speech, perhaps to tell of what it had seen beyond the unfathomable abyss. west was a materialist, believing in no soul and attributing all the working of consciousness to bodily phenomena; consequently he looked for no revelation of hideous secrets from gulfs and caverns beyond death s barrier. i did not wholly disagree with him theoretically, yet held vague instinctive remnants of the primitive faith of my forefathers; so that i could not help eyeing the corpse

HP LOVECRAFT THE CALL OF CTHULHU

still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen may sink, and what has sunk may rise. loathsomeness waits and dreams in the deep, and decay spreads over the tottering cities of men. a time will come- but i must not and cannot think! let me pray that, if i do not survive this manuscript, my executors may put caution before audacity and se

HP LOVECRAFT THE NAMELESS CITY

daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany's tales-"the unreveberate blackness of the abyss" once when the descent grew amazingly steep i recited something in sing-song from thomas moore until i feared to recite more: a reservoir of darkness, black as witches' cauldrons are, when fill'd with moon-drugs in th' eclipse distill'd leaning to look if foot might pass down thro' that chasm, i saw, beneath, as far as vision could explore, the jetty sides as smooth as glass, looking as if j

cendent amazement at what lay beyond; for instead of other and brighter chambers there was only an illimitable void of uniform radiance, such one might fancy when gazing down from the peak of mount everest upon a sea of sunlit mist. behind me was a passage so cramped that i could not stand upright in it; before me was an infinity of subterranean effulgence. reaching down from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traversed- but after a few feet the glowing vapours concealed everything. swung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the vault

, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colos

ame from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flowing from the tunnels and the city above. the touch of this air seemed to restore my balance, for i instantly recalled the sudden gusts which had risen around the mouth of the abyss each sunset and sunrise, one of which had indeed revealed the hidden tunnels to me. i looked at my watch and saw that sunrise was near, so bracing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning

that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i was beset by a thousand new terrors of apprehension and imagination. the malignancy of the blast awakened incredible fancies; once more i compared myself shudderingly to the only human image in that frightful corridor, the man who was torn to pieces by the nameless race, for in the fiendish

h the pent-up viciousness of desolate eternities. presently these voices, while still chaotic before me, seemed to my beating brain to take articulate form behind me; and down there in the grave of unnumbered aeon-dead antiquities, leagues below the dawn-lit world of men, i heard the ghastly cursing and snarling of strange-tongued fiends. turning, i saw outlined against the luminous aether of the abyss what could not be seen against the dusk of the corridor- a nightmare horde of rushing devils; hate distorted, grotesquely panoplied, half transparent devils of a race no man might mistake- the crawling reptiles of the nameless city. and as the wind died away i was plunged into the ghoul-pooled darkness of earth's bowels; for behind the last of the creatures the great brazen door clanged shut

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

, and representatives were taken on trips to certain camps and prisons. as a result, these societies became surprisingly passive and reticent newspaper men were harder to manage, but seemed largely to cooperate with the government in the end. only one paper- a tabloid always discounted because of its wild policy- mentioned the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef that item, gathered by chance in a haunt of sailors, seemed indeed nether far-fetched; since the low, black reef lieu a full mile and a half out from innsmouth harbour. people around the country and in the nearby towns muttered a great deal among themselves, but said very little to the outer world. they had talked about dying and half-deserted innsmouth for nearly a ce

HP LOVECRAFT THE THING IN THE MOONLIGHT

extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit; but the blackness was too great for me to perceive the source of my alarm. at length i emerged upon a tableland of moss-grown rock and scanty soil, lit by a faint moonlight which had replaced the expiring orb of day. casting my eyes about, i beheld no living object; but was sensible of a very peculiar stirring far below me, amongst the whispering rushes of the pesti

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ld are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast real

tre of which his eyes were irresistibly drawn. and then suddenly he felt the mental currents of the most ancient one cease to flow forth, for the first time carter realized how terrific utter silence, mental and physical, may be. the earlier moments had never failed to contain some perceptible rhythm, if only the faint, cryptical pulse of the earth's dimensional extension, but now the hush of the abyss seemed to fall upon everything. despite his intimations of body, he had no audible breath, and the glow of 'umr at-tawil's quasi-sphere had grown petrifiedly fixed and unpulsating. a potent nimbus, brighter than those which had played round the heads of the shapes, blazed frozenly over the shrouded skull of the terrible guide. a dizziness assailed carter, and his sense of lost orientation wa

he rocky slope, and through the twisted-boughed orchard toward his uncle christopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a third randolph carter, in the unknown and formless cosmic abyss beyond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which he knew were as much himself as the local manifestation now beyond the ultimate gate. there were carters in settings belonging to every known and suspected age of earth's history, and to remoter

urn if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter in a chilling and awesome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a grasp of the cosmos as he had never hoped to possess. he was told how childish and limited is the notion of a tri-dimensional world, and what

anscended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime of cryptical study. he began to understand dimly why there could exist at the same time the little boy randolph carter in the arkham farm-house in 1883, the misty form on the vaguely hexagon. al pillar beyond the first gate, the fragment now facing the presence in the limitless abyss, and all the other carters his fancy or perception envisaged. then the waves increased in strength and sought to improve his understanding, reconciling him to the mul-tiform entity of which his present fragment was an infinitesimal part. they told him that every figure of space is but the result of the intersection by a plane of some corresponding figure of one more dimension- as a square is

carter to a remotely ancestral and doubtfully shaped dweller on kythamil itself, or a still remoter creature of trans-galactic stronti, or a four-dimensioned gaseous consciousness in an older space-time continuum, or a vegetable brain of the future on a dark, radioactive comet of inconceivable orbit- so on, in endless cosmic cycle. the archetype, throbbed the waves, are the people of the ultimate abyss- formless, ineffable, and guessed at only by rate dreamers on the low-dimensioned worlds. chief among such was this informing being itself. which indeed was carter's own archetype. the gutless zeal of carter and all his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ing sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy breast. thy phallus is the minaret of joy rais d for the world s delight; unto whom all djinn must turn in prayer and from whence the serpent s holy seed is scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all wo

ISIS UNVEILED

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 siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the walls of jerusalem; and ill mentioning it jesus u

opaedia with models for monkish diatribes. of course the christian clergy can never become reconciled to a doc- trine based on the application of strict logic to discursive reasoning. the number of those who have abandoned theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that critical

the unmerited curse from the earth and the animals, which had never sinned at all. thus the gnostic allegory shows a greater sense of both justice and logic than the christian. in the ophite system, sophia, the androgyne wisdom, is also the female spirit, or the hindft female n&ji (ndrayana, moving on the face of the waters chaos, or future matter. she vivifies it from afar, but not touching the abyss of darkness. sie is unable to do so, for wisdom is purely intellectual, and cannot act directly on matter. therefore sophia is obliged to address herself to her supreme parent; but although life proceeds primally from the unaeen cause, and its ennoia, neither ot them can, any more than herself, have anything to do with the lower chaos in which matter assumes its definite shape. thus, sophia

he gnostic hda-baoth, they then frame the material world. the same stoiy is repeated in sophia- achamoth. ddegated by her purely spiritual parent, the elder sophia, to create the world of vitihle forma, she descended into chaos, and, over- powered by the emanation of matter, lost her way. still ambitious to create a worid of matter of her own, she busied herself hovering to and fro about the dark abyss, and imparted life and motion to the inert elements, imtil she became so hopelessly entangled in matter that, like petahil, she is represented sitting immersed in mud, and unable to extricate herself from it; until by the contact of matter itself she pro- duces the creator of the material world. he is the demiurge, called by the ophites dda-baoth, and, as we shall directly show, the parent o

ed him with a soul. and now began the animosity of dda-baoth toward his own creature. following the impulse of the divine light, man soared higher and higher in his aspi- rations; very soon he began presenting, not the image of his creator dda-baoth, but rather that of the supreme being, the 'primitive man' ennoia. then the demiurge was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected in it as in a mirror; the reflexion became ani- mate, and there arose out of the abyss satan, serpent, ophiomorphos "the embodiment of envy and of p unning. he is t^ union of all tliat is most base in matter, with the hate, envy, and craft of a spiritual intelligence" after that, always in spite at the perfection of man, dda

ew existed. every worid is made after the pattern of its predecessor, and each more gross and material than the preceding one. in the kabala all were caued sparks (zoaor, iii, p. 292 b. finally, our present grossly maurialistic world was formed. in the chaldaean account of the period which preceded tbe genesis of our world, berobus speaks of "a time when there existed nothing but darkness, and an abyss of waters, filled with hideous monsters, produced of a two-fcdd principle- there were creatures in whidt were com- bined the limbs of wtry species of ani- mals. id additbn to these, fishes, rep- tiles, serpents, with other monstrous ani- mals which assumed each other's shape and countenance" 703. cc 7i amitnl tntmmnu, p. 23, tq. digitizec by google 772 isis cnveiled id the first book of manu

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and in all theologies, to which these adjuncts or insignia are referred, and which are symbolised by them, all these monuments, or bodied meanings, testify to the deification of fire

ral x, which is a cross. now, the double pyramid, or hand (a) d, of the egyptians comprises the mystic mark signifying the two original principles water and fire, as thus (b) the union of which, as intersecting triangles, forms the famous hexalpha, or solomon s seal, or wizard s foot, which, according to the eastern allegory, is placed (as that of st. michael) upon the rebellious spirits in their abyss, or prison. pyr is the greek name of fire (thence pyramid, and mythologically of the sun, who was the same as hercules. 156 the rosicrucians. and the great analyser of mythology assures us that pur was the ancient name of latian jupiter, the father of hercules; that he was the deity of fire; that his name was particularly retained amongst the people of prasneste, who had been addicted to the

ver the lines of the planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well the

music. yet it must be understood that no man's dreams (dreams, we have elsewhere contended, quite contrary to the usual ideas, are real things) are wholly and altogether evil and vain; for that cannot be except men were utter (or outer) devils, which also cannot be so long as we live in the human nature, for man's fall was not like the fall of the evil angels; for these latter fell into the dark abyss, or original wrathful principle (the rosicrucian refuse or lees of creation, without, or beyond, nature and creature, and therefore there was for them no help or recovery. but, on the contrary, men fell and were saved thereby (the knowledge of good and evil, that is, into nature and creature, which is man s inexpressible happiness, as not being left destitute of hope or the regenerating seed

. that these diseases stand aloof, and are of themselves. 334 the rosicrucians. that they bear in themselves proofs of the indignation (intelligent) exterior to man; to some violent invasion and inversion to some inappeasable outrage of god s law. flesh and blood has become an accursed a super-accursed weed from the devils having gained access to it. man s unholy passions have hurried him into an abyss of physical perdition, wherein he has obliterated his image and gifts, and done things (worse than the beasts) beyond the laws of his impress; wide already as the area of the exercise of those laws was, even for evil. the penalty has pursued the original guilt through the generations, and still survives; because man has dared to intrude into the disorders of darkness, and brought back out of

KETAB E SIYAH

e mot's sheol, was made theirs. yet their was yet greed in their hearts and it was there undoing. their dominion was all creation but they turned upon themselves in their ambition. from that ruin there was born new hope. from that self-doomed race arose the champions of tomorrow. thus were born the shedim. now, mastered by the elohim, damned to destruction, the universe is engulfed within a great abyss; yawning chaos once more is ascendant and the architecture of the world falls into disorder. one by one the stars dim and die. mote by mote the earth is turned to dust. to avert this awful end i, satan, now raise my voice to sound the word of creation to resound about the sky's high vault. here beneath the eternal sea of the night by my most potent art i command the very principle of the cre

ithin the year was to be taken from the parents that had begat the son and killed lest it be that one which should grow to be a man that might destroy his corrupt dominion. this terrible thing did he command and his warriors, paid with gold and of virtue most forgetful, fulfilled the command of herod, fulfilling the command of michael, who, like herod himself, would fall unceasingly into the dark abyss that he might preserve his sovereignty over the elohim of heaven. thus herod became but a mirror to the criminal soul of michael who, by the flood, had slain my children. so went forth the soldiers of herod to carry out his bloody instruction and went across the land to slay the infant sons of galilee. how could i raise my hand against them that so destroyed the innocents that i raised not m

ithin. i might pity you your fall were it not so well deserved. no power have i now to halt and i shall not live in the past. you may fall but i fall not with you. no! i shall walk a little way with the nephilim on their road before they leave me far behind to tomorrows barred to me. long ago, do you remember, i prophesied to you this day would come. now you yourselves must conceive of that great abyss that yawns beneath you. it is the inheritance of the elohim and i gave you once the opportunity to escape from that great precipice. well, i have come with a prince's body. in victory i can be generous. i will leave him at your great gates. do with him as you would. earth now is mine and i bequeath it to the nephilim. they have walked so far in darkness that they now inherit the light. you h

of power. 3.06. in the begining there are chaos. 3.07. algol is the gate of chaos which create the worlds. 3.08. the world creates from the below chaos to the above. 3.09. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand me. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms of the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal goverment, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 467 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes whose names are: mephistophilis, ariel, anifel, marbuel, aziel, qaziabel, and barbuel

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

d the more effort we make to improve ourselves and to study, the more we grow to understand our own characteristics. with each attempt, with each passing day, with each turn, we will become more and more disillusioned with our own abilities to achieve anything. the more we despair in our attempts, the greater grow our grievances toward the creator- 71- we then demand to be taken out of that black abyss, that dungeon of physical desire in which we find ourselves. in this manner, events progress until, having exhausted our own potential, and having done everything that is in our own power, we recognize that we are unable to help ourselves. we must turn to the creator, who places these obstacles in our path to compel us to turn to him for help and to arouse in us a desire to establish a bond

f. all that is perceived by me emanates from him, and all that emanates from me goes only to him. for this reason all that surrounds us is he" as it is said "you are both before me and behind me, and you have placed your hand on me "all that is in me" one should say "all that i think and feel, comes from you, and is a dialogue with you" the most horrifying feeling is our perception of the endless abyss. this strikes us when a sudden void seems to open up right beneath our feet; a void characterized by hopelessness, fear, lack of any support, and a complete departure of the surrounding light that has given us a sense of the future, of tomorrow, of the next moment. all variations of this dreadful negative feeling stem from the greater original sensation and, actually, can be considered aspec

felt as thoughts and desires of the body that push them away from spirituality. all this is done so that we may discover our true spiritual state and relation to the creator. to see how much we justify the acts of the creator despite the objections of reason, how much we hate the creator, who takes away all the pleasures from our lives, once filled with wonder and light, and then thrown into the abyss of despair, because- 426- attaining the worlds beyond the body cannot find even an ounce of pleasure anymore in the altruistic conditions. it appears to us that it is the body that is objecting, and not the creator himself who acts upon our feelings and reason by giving us thoughts and emotions that are received either positively or negatively. the creator himself forms specific responses of

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

w do we know what we are perceiving? which part of our perception of the picture is certain and which is not? since our tools are limited we cannot be sure. perhaps the spectacles through which we are pa r t i i i: p e r c e p t i o n o f r e a l i t y 126 observing reality are showing a plain ahead of us when, in fact, there is a chasm right before our feet. could our next step throw us into the abyss? if the above example seems unlikely, the next will clarify matters: without radiation gauges, how would we able to detect radiation? we could easily walk into contaminated areas unknowingly. we are unable to build tools to assist us in determining the trustworthy from the untrustworthy in spirituality. the difference between what we can or cannot rely on lies in the difference between the v

LAITMAN M THE KABBALAH EXPERIENCE

hat i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the middle of the exodus from egypt, standing at the shore before the red sea opened. we needn t hide our negative attributes; only use them creatively in negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you tak

LAITMAN M THE PATH OF KABBALAH

feel one with the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and it pains him that he is not one with the lord, until he comes to feel that he has no part in holiness whatsoever. and although he is occasionally awakened from above, which momentarily revives him, but soon he falls into an abyss. however, this is what causes him to realize that only god can help and really draw him closer. a man must always try and cleave to the creator, namely, all his thoughts will be about him. that is to say, that even if he is in the worst state from which there cannot be a greater descent, he should not leave his domain, namely, think that there is another authority that prevents him from ente

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

was an immense wheel of the same metal, and beyond them was an ivory door. he found no means of opening this door, but presently discovered two large rings, which he seized; but the only result was to set the brazen wheels revolving with a stunning noise and to cause the platform upon which he stood to sink from beneath him, so that he remained suspended by the rings over an apparently fathomless abyss, from which issued a cold wind which blew out the tiny flame of his lamp and left him in profound darkness. he was left hanging there for a short time, but soon the noise ceased, the platform returned to its former position and the ivory door opened itself. through it he then entered a brilliantly lighted apartment in which he found a number of the priests of isis dressed in the mystic insig

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

ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group pa

cts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 images de la magie. paris: editions du pont royal, 1961. howard,michael. the occult cons

lly beating, send forth an icy blast that freezes the river cocytus to a glassy hardness, and in it are immured the four last grades of sinners. a hidden path connects the center of the earth to the purgatory, the place of purgation and of preparation for the life of eternal blessedness. it is imagined as a mountain formed by the earth that retreated before lucifer as he fell from heaven into the abyss of hell, and it is located at the exact antipodes of jerusalem and mount calvary, in the center of the southern hemisphere. after the antepurgatory, where are placed the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. each of the cornices corresponds

by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gate of hell and come forth from the abyss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires

tacky-looking automobile, complete with such accessories as fuzzy dice hanging from the rearview mirror. another devil in the foreground of the cartoon leans over to a compatriot and remarks, here comes hell on wheels. hundreds of animated cartoons have also included diabolical episodes. in one simpsons episode, homer sells his soul for a raspberry glazed doughnut. as soon as he is finished, the abyss opens up underneath him in the simpson kitchen, the devil grabs homer, and he plunges down into hell. in the ironic retribution chamber, he faces his punishment: a mechanical device constantly shoves donuts down his mouth. homer, however, is such a clod that he actually enjoys his punishment. in the end, he is rescued by his wife marge, who asserts that homer long ago promised his soul to he

do not torment me. for he had commanded the unclean spirit to come out of the man (for many a time it had seized him; he was kept under guard, and bound with chains and fetters, but he broke the bonds and was driven by the demon into the desert) jesus then asked him, what is your name? and he said, legion; for many demons had entered him. and they begged him not to command them to depart into the abyss. now a large herd of swine was feeding there on the hillside; and they begged him to let them enter these. so he gave them leave. then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and were drowned.when the herdsmen saw what had happened, they fled, and told it in the city and in the country. then people went out to see what had h

LIBER 141

dept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable of the utmost abyss of truth. for in the preparation of the sacrament, and in its consummation also, the mind of the initiate must be concerned absolutely in one rushing flame of will upon the determined object of his operation. for there is no act more easy and natural to man than this preparation, none which requires less auxiliary. and yet by far the most part of mankind is ignorant and incapable of its prop

LIBER 777

h. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn

LIBER ALEPH

ironment. thou knowest how great is the fame of witch-women (old and without man) to cause events, although they create nothing. it is this straitness of the channel which giveth force to the stream. beware, o my son, lest thou cling overmuch to this mode of magick; for it is lesser than that other, and if thou neglect that other, then is thy danger fearful and imminent, for it is the edge of the abyss of choronzon, where are the lonely towers of the black brothers. also the formulation of the object in the eagle is by a species of intoxication, so that his nature is of dream or delirium, and thus there may be illusion. for this cause i deem it not wholly unwise if thou use this way of magick chiefly as a cordial; that is for the fortifying of thine own nature. t the book of wisdom or foll

les whose interpretation is bound by fixed rule. this is the use of the book tarot, of the divination by earth, or by the other elements, or by the book yi-king, and many another mode of truth. thou knowest by thine experience that these arts deceive thee not, save insofar as hou deceivest thyself. so then to thee that art nemo is no siege perilous at this table, but to them that are yet below he abyss is very notable danger of error. yet must they train themselves constantly in these modes, for experience itself shall teach them how their bias toward their desires reacteth in the end against themselves, and hindereth them in he execution of their wills. nevertheless, as thou well knowest, the best mode is the creation of an intelligible image by virtue of the mass of the holy ghost, decla

hen he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon even him whose knowledge and conversation they have attained. yet, o my son, they have much help of our order in this on, because the general formula is love, so that their habit itself urges them to the bed of our lady babalon. know then the black brothers by this true sign of their initiation of i

le; and the men of our race and our clan return not save in glory. n liber aleph vel cxi 118 dn de necessitate verbi clamandi (of the need of shouting the word) e that striveth against his own nature is a fool, and wotteth not his will, darkening counsel in himself, and denying his own god, and giving place to choronzon. so then his work becometh hotchpot, and he is shattered and dispersed in the abyss. nor is it better for him if he do this for the supposed good of another, and for that other is it evil also in the end of the matter. for to manifest thine own division to another, and to deceive him, is but to confirm him in blindness, or illusion, and to hinder or to deflect him in his way. now to do thine own will is to leave him free to do his own will, but to mask thy will is to falsif

reof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon. n liber aleph vel cxi 140 ei rhapsodia de domina nostra (rhapsody on our lady) lessed be she, ay, blessed unto the ages be our lady babalon, that plieth

more violent is the antagonism, the more is it bound in illusion, determined by relation. thus the word .long. hath no meaning save it be referred to a standard; but love is not thus obscure, because hate is its twin, partaking bountifully of a common nature therewith. now, hear this; it was given unto me in my visions of the thyrs, when i was in he wilderness of sahara, by tolga, that above the abyss, contradiction is unity, and that nothing could be true save by virtue of the contradiction that is contained in itself. behold, therefore, in this method thou shalt come presently to ideas of this order, that include in themselves their own contradiction, and have no antithesis. here then is thy lever of antinomy broken in thine hand; yet, being in true balance, thou mayst soar, passionate

LIBER ARARITA

hey were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 liber dcccxiii vel ararita 10. i saw the woman. o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a man. i

eby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enemies; yea i drave them down the steep; i thundered after them into the utmost abyss; yea, therein i partook of the glory of my lord. 8. his splendour shone upon me; i adored his adorable splendour. 9. i rested myself, admiring the stability of him, how the shaking of his universe, the dissolution of all things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber

ly they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their

LIBER ASTARTE

agic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21. continuation. let then the philosophus mediate upon all love that hath ever stirred him. there is the love of david and of jonathan, and the love of abraham and isaac, and the love of

aphrodite than isis, isis than babalon, babalon than nuit. let him decide therefore according to his discretion on the one hand and his aspiration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 4

LIBER CCC KHABS AM PEKHT

w is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlikely means have produced the best results; and indeed it is almost the definition of a true magical form

LIBER CCCXXXV ADONIS

oon, with its green blood beneath the moon stirred softly by my kiss; i bear the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star! the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to maid and man. through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the bru

but the tides of trouble are transcended. the word fs begun, but never shall be ended. and through the sun forsake the maiden east, life be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-tex

LIBER CCXLII AHA

sion called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise

oy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening o

s i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic

hat is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows that

a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, co

LIBER CLXV A MASTER OF THE TEMPLE

ss to zelator, you must know and rule the astral plane throughout. astral journeys, however interesting and even splendid and illuminating, don t count unless they are willed. if you want to go to your office, and find yourself at the town hall instead, it s no excuse that the town hall has fine columns! you should drop all meditations on love. what s the matter with hate, anyway? from beyond the abyss, they look as like each other as two new pennies. you really mean reflection on love: jones night thoughts: idle thoughts of an idle fellow. it s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in

LIBER COLLEGII SANCTI

; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic dagger, according to the instruction in liber a. one month after his admission to the grade he shall go to his practicus, pass the necessary tests, and repeat to him his ch

LIBER CORDIS CINCTI SERPENTE

t long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ours

d 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 suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river

ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came u

saying: no whence! no whither! 23. the swan being silent, he answered: then, if with no goal, why this eternal journey? 24. and i laid my head against the head of the swan, and laughed, saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 8 liber lxv 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who should come; bu

. nor shall it be spoken in the markets that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little cr

so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its w

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

absolute value in the swing of the pendulum, though its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point.but.wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless w

eth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body

LIBER CXX

d the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the grade of adeptus to the grade of magister are that the candidate be at least a lord of the paths of the vault of the adepts, that eleven years as an adeptus be completed, that the grade of babe of the abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the tem

oor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail!

the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever flameth! i am

LIBER DCCCLX JOHN ST

ojection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in

he hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every

t hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep.i couldn ft stop .waiting. next, i said .since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again. then i said .no; to do so is not pure .waiting. and then.as by a flash of lightning.the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic .pose; my very love of truth assumed for the benefit of my biographer! all these strange things suffered and 1 [aramaic .my god, my god, why hast thou forsaken me] john st. john 71 enjoyed for no better purpose than to seem a great man. one cannot express the horror of thi

3.35 am. explain it .hugging myself, as it were. how fatally accurate! i wrote it and never saw the hellish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord.s coming.the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me. so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil liber dccclx 78 knight in malory, riding and slaying.and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john

the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. according to the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o.m. refused the vision; and a conflict began and was waged through many ages.so it seemed. and now all the enemies of o.m. banded themselves against him. the petty affairs of the day; even the irritations of his body, the emotions of him, the plans of him, worry about the record and the ritua

for the fight. it may have been a snare.may the lord adonai keep him in the path. adonai! adonai (p.s..add that the .ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this won

LIBER DCCCXI ENERGIZED ENTHUSIASM

have said an hundred. 8. the two feelings suddenly became one. again the word explosion is the only one that gives any idea of it. 9. i now seemed to be conscious of everything at once, that it 22 liber dcccxi was at the same time one and many. i say gat once, h that is, i was not successively all things, but instantaneously. 10. this being, if i may call it being, seemed to drop into an infinite abyss of nothing. 11. while this gfalling h lasted, the bell suddenly tinkled three times. i instantly became my normal self, yet with a constant awareness, which has never left me to this hour, that the truth of the matter is not this normal gi h but gthat h which is still dropping into nothing. i am assured by those who know that i may be able to take up the thread if i attend another ceremony

LIBER HHH

threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunctum. there are three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the drea

LIBER LIBERI VEL LAPIDIS LAZULI

g vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense on every centre of pain and pleasure. 12. the sixth interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all. 16. pan! pan! io pan! io pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the

d the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14

s there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 2

r love? 36. the forest of the spears of the most high is called night, and hades, and the day of wrath; but i am his captain, and i bear his cup. 37. fear me not with my spearmen! they shall slay the demons with their petty prongs. ye shall be free. 38. ah, slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi vel lapidis lazuli 42. in the silence of things, in the night of forces, beyond the accursed domain of the three, let us enjoy our love! 43. my darling! my darling! away, away beyond the assembly and the law and the enlightenment unto an anarchy of

LIBER LXVII THE SWORD OF SONG

but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory, in the skies alone, above, 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 d

find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind.s lower powers by utter will. it may be that pure nought will fail quite to assuage the needs of thought; but.who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, divine savitri! so may she illume our minds! so mote it be! i fin

t there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [sic, s.b. taphthartharath. t.s, the spirit of mercury .now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter .son. cried the accurs d one .seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth .slay me my enemy. howled the wretch. but mara trembled .enquire of ganesha concernin him. faltered at last the fiend .jehjaour awoke. iv .yes. said ganesha gloomily .the young man has given me up altogether. he tells me i am as mortal as

iss your worshipful trilbies :1 i prostrate myself before your eminent respectability .sir. said the holy man, none other than our lord himself .thou seekest illumination. mahabrahma smirked and admitted it .from negative to positive. explained the thrice-honoured one .through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present .to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear .perfectly. who would have thought it was al

radiction in terms. 2 arnold .light of asia. 76 appendix i xii .at the hour of the great initiation. continued the buddha, in the midst of the five hundred thousand arahats .the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara.s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell. he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii .aye! the hour was a

LIBER OS ABYSMI VEL DAATH

m all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6

hence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that which shall thereafter befall, let

LIBER PORTA LUCIS

ttained to understanding [this text was first published in equinox i (7) in class b; in the 1913 gsyllabus h it was listed in class c. 474 is the number of tod, da fath (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 16.06.200isliber porta lvcis svb figvra x v a a publication in class a 1 1. i behold a small dark orb, wheeling in an abyss of infinite space. it is minute among a myriad vast ones, dark amid a myriad bright ones. 2. i who comprehend in myself all the vast and the minute, all the bright and the dark, have mitigated the brilliance of mine unutterable splendour, sending forth v.v.v.v.v. as a ray of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women

LIBER SAMEKH

mself truly is. unto this final attainment the adept may trust his angel to lead him: for the tiphareth-consciousness alone is connected by paths with the various parts of the mind* none therefore save he hath the knowledge requisite for calculating the combinations of conduct which will organize and equilibrate the forces of the adept, against the moment when it becomes necessary to confront the abyss. the adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture. i, the beast 666, lift up my voice and swear that i myself have been brought hither by main angel, after that i had attained unto the knowledge and conversation of him by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and most of

ke sure of hurling it from him with a clean-cut gesture. i, the beast 666, lift up my voice and swear that i myself have been brought hither by main angel, after that i had attained unto the knowledge and conversation of him by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and most of of his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full

LIBER THISHARB

the practice leads to scepticism, and it may be through it] 0. this book is not intended to lead to the supreme attainment. on the contrary, its results define the separate being of the exempt adept from the rest of the universe, and discover his relation to that universe.1 1. it is of such importance to the exempt adept that we cannot overrate it. let him in no wise adventure the plunge into the abyss until he have accomplished this to his most perfectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashly da

fectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashly dare the passage, and take the irrevocable oath of the abyss, he might be lost therein through aons of incalculable agony; he might even be thrown back upon chesed, with the terrible karma of failure added to his original imperfection. 1 this book tells how to enquire gwho am i? h gwhat is my relation with nature? h [note added in mtp publication of liber 913] 2 one must destroy one fs false notions about who and what one is before one can find the tr

in the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so that his karma gains strength and direction suitable to the task at some future period.2 6. memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the gre

y mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has no inferior

of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the

the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, consider any event, and trace it to its immediate svb figvra cmxiii 7 causes. and let this be done very fully and minutely. here, for example, is a body erect and motionless. let the

LIBER TRIGRAMMATON

giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now

LIBER TZADDI

n the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gseek out the glittering image in the place ever golden, and unite yourself with it. h 37. many have arisen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that blin

LIBER XCV THE WAKE WORLD

amp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod with which the whole palace was built, and the lamp was the only light they had to build it by, and the cloak was the abyss of darkness that covers it all up. that is why dream-people never see beautiful things like i.m telling you about. all their houses are built of common red bricks, and they sit in them all day and play silly games with counters, and oh! dear me, how they do cheat and quarrel. when any one gets a million domus v v. severitas via k v. pugnus via y v. manus the wake world 15 counters, he is no

r skin, and your flesh, and your bones, every one of them must come right off. and then you must take off your feelings clothes; and then your idea clothes; and then what we call your tendency clothes which you have always worn, and which make you what you are. after that you take off your consciousness clothes, which you have always thought were your very own self, and you leap out into the cold abyss, and you can.t think how lonely it is. there isn.t any light, or any path, or anything to via j v. vallum nomen awhy= 22 22 19= 418= abrahadabra via z v. gladius via qua non est. vagina quinque anima liber xcv 18 catch hold of to help you, and there is no fairy prince any more; you can.t even here his voice calling to you to come on. there.s nothing to tell you which way to go, and you feel

LIBER XLI THIEN TAO

ad broken down, and the ennoblement of the cheesemongers made it not only false, but ridiculous. we consequently find them engaged in the fatuous task of defending the anomalies which disgusted the nation by a campaign of glaring and venal sophistries. these deceived nobody, and only inspired the contempt, which might have been harmless, with a hate which threatened to engulph the community in an abyss of the most formidable convulsions. such was the razor-edge upon which the unsteady feet of the republic strode when, a few years before the date of my visit, the philosopher kwaw landed at nagasaki after an exhilarating swim from the mainland. ii( gstanding alone. h) kwaw, when he crossed the yellow sea, was of the full age of thirtytwo years. the twenty previous equinoxes had passed over h

LOGOMACHY OF ZOS

nothing ceases, but changes in its form of existence and eventually returns to the instigator c thus we increase or diminish. the defect of all our conceptions is that they manifest a feeling for particular forms and show little feeling for the whole. what we embrace is obvious stuff, suggesting much or little. seldom is it subtle, illusive, or suggestive of the spacious, unplumbed, circumambient abyss we never succeed in enclosing, but which encloses us as an identity in time-space. man has already fallen exhausted at the foot of a mountain of littlenesses, facts, figures, knowledge, nominalism, categories, etc, which have served only to excuse and to fuel the miseries of greed. so, every believer in art, beauty, mystery and magic is my brother. they at least are great geocentricists, ant

LUCIFERIAN SORCERY

kened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my jo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

others of a similar cult, including certain sects of christians, who worshiped nous (christ) and the true spiritual light of the higher ons. after the death of basilides, valentinus became the leading inspiration of the gnostic movement. he still further complicated the system of gnostic philosophy by adding infinitely to the details. he increased the number of emanations from the great one (the abyss) to fifteen pairs and also laid much emphasis on the virgin sophia, or wisdom. in the books of the savior, parts of which are commonly known as the pistis sophia, may be found much material concerning this strange doctrine of ons and their strange inhabitants. james freeman clarke, in speaking of the doctrines of the gnostics, says "these doctrines, strange as they seem to us, had a wide inf

dicine, chemistry, law, arc, astrology, music, rhetoric, magic, philosophy, geography, mathematics (especially geometry, anatomy, and oratory. orpheus was similarly acclaimed by the greeks. in his biographia antiqua, francis barrett says of hermes* if god ever appeared in man, he appeared in him, as is evident both from his books and his pymander; in which works he has communicated the sum of the abyss, and the divine knowledge to all posterity; by which he has demonstrated himself to have been not only an inspired divine, but also a deep philosopher, obtaining his wisdom from god and heavenly things, and not from man" his transcendent learning caused hermes to be identified with many of the early sages and prophets. in his ancient mythology, bryant writes "i have mentioned that cadmus was

lundy writes "the word fish is an abbreviation of this whole title, jesus christ, son of god, savior, and cross; or as st. augustine expresses it 'if you join together the initial letters of the five greek words, hso v cristov qeou ui s swt r, which mean jesus christ, son of god, savior, they will make icqus, fish, in which word christ is mystically understood, because he was able to live in the abyss of this mortality as in the depth of waters, that is, without sin (monumental christianity) many christians observe friday, which is sacred to the virgin (venus, upon which day they shall eat fish and not meat. the sign of the fish was one of the earliest symbols of christianity; and when drawn upon the sand, it informed one christian that another of the same faith was near. aquarius is call

it is both male and female; odd and even, for being added to the even it makes odd, and to the odd, even; god, because it is the beginning and end of all, but itself has neither beginning nor end; good, for such is the nature of god; the receptacle of matter, because it produces the duad, which is essentially material. by the pythagoreans monad was called chaos, obscurity, chasm, tartarus, styx, abyss, lethe, atlas, axis, morpho (a name for venus, and tower or throne of jupiter, because of the great power which abides in the center of the universe and controls the circular motion of the planers about itself. monad is also called germinal reason, because it is the origin of all the thoughts in the universe. other names given to it were: apollo, because of its relation to the sun; prometheu

own weight of gross ignorance into the precious substance of enlightenment. the tablets of the law while upon the heights of mount sinai, moses received from jehovah two tablets bearing the characters of the decalogue traced by the very finger of israel's god. these tables were fashioned from the divine sapphire, schethiy, which the most high, after removing from his own throne, had cast into the abyss to become the foundation and generator of the worlds. this sacred stone, formed of heavenly dew, was sundered by the breath of god, and upon the two parts were drawn in black fire the figures of the law. these precious inscriptions, aglow with celestial splendor, were delivered by the lord on the sabbath day into the hands of moses, who was able to read the illumined letters from the reverse

hangel lucifer, fell from heaven. michael, archangel of the sun and the hidden god of israel, at the head of the angelic hosts swooped down upon lucifer and his legions of rebellious spirits. during the conflict, michael with his flaming sword struck the flashing lapis exilis from the coronet of his adversary, and the green stone fell through all the celestial rings into the dark and immeasurable abyss. out of lucifer's radiant gem was fashioned the sangreal, or holy grail, from which christ is said to have drunk at the last supper. though some controversy exists as to whether the grail was a cup or a platter, it is generally depicted in art as a chalice of considerable size and unusual beauty. according to the legend, joseph of arimathea brought the grail cup to the place of the crucifixi

MASTERING WITCHCRAFT

tides, is, in fact, a crystal of ferrous aluminium silicate or staurolite, which occurs naturally in orthorhombic form (a crystal possessing three planes set at right angles to each other. in fact, the crystal is formed in the shape of a three-dimensional greek cross or solid cross of nature; symbolically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb thru

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 implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fir

r curse into something more than an empty threat, you are going to have to build a dark current or vortex. the utmost effort on the part of your pyramid powers will be called for here, combined with a pattern of constant repetition. should you belong to a coven, then your task is that much easier, calling, as it does, on the combined pyramid powers of a group. you are going to have to contact the abyss within you, and dredge up all those repressed hostilities and dark hatreds you have banished to the cellars of your mind from childhood onward. this can take time; to whip your emotions into that state of frenzy which will make the magic work is not a task that can always be accomplished at one sitting. it can be a work of some days at least, and because of the caustic energies it deals with

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powerful

d, he, vau, he; and by the last and terrible judgment; by the seat of baldachia; and by this holy name, yiai, which moses invoked, and there followed that great judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the virtue and power of this name yiai, we curse ye even unto the depth of the great abyss, into the which we shall cast, hurl, and bind ye, if ye show yourselves rebellious against the secret of secrets, and against the mystery of mysteries. amen, amen. fiat, fiat. this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succession, when thou wilt

torm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the terrible and tremendous paths

the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning, who is like god upon earth; and by the angel aniel; and by the angel ophiel; and by the angel bedaliel; wherefore, by these and by all the other holy names of the angels, we powerfully conjure and exorcise ye, that ye come from all parts of the world immediately, and without any delay, to perform our will and demands, obeying us quickly and courteously, and that ye co

n, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever. then will they assuredly come without any delay, and in great haste, crying: o our lord and prince, deliver us out of this suffering. all this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybdanum

rbance, and proper to the work, as we shall hereafter show. then sprinkle the aforesaid place with consecrated water, as is laid down in the chapter concerning circles. the operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows: o almighty father and lord, who regardest the heavens, the earth, and the abyss, mercifully grant unto me by thy holy name written with four letters, yod, he, vau, he, that by this exorcism i may obtain virtue, thou who art iah, iah, iah, grant that by thy power these spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found. i conjure ye, over this

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou hast come thus far, and yet he appear

rits that rebel. o thou wicked and disobedient spirit n, because thou hast rebelled, and hast not obeyed nor regarded my words which i have rehearsed; they being all glorious and incomprehensible names of the true god, the maker and creator of thee and of me, and of all the world; i do by the power of these names the which no creature is able to resist, curse thee into the depth of the bottomless abyss, there to remain unto the day of doom in chains, and in fire and brimstone unquenchable, unless thou forthwith appear here before this circle, in this triangle to do my will. and, therefore, come thou quickly and peaceably, in and by these dames of god, adonai, zabaoth, adonai, amioran; come thou! come thou! for it is the king of kings, even adonai, who commandeth thee. when thou shalt have

satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name

MICHAEL FORD A RITE OF THE WEREWOLF

on, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister cro

. 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 -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the

your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done fu

MICHAEL FORD WITCHMOON

wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with s

part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis is to establish a thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to throw in a new religion, or claim something amazing or revolutionary. this book was conceived after

n thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke madness or destruction, creation only being possible through summoning, facing, passing through da ath and ba

l if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well screened. to face da ath and control its elementals and energies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious magus or sorcerer who seeks to build the black walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our comman

rezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the same as the abyss. all things manifest from this dimension yet no

neither-neither is in many ways, a way of life. the channel towards to attain this state one must reach a black out point when the mind goes beyond the point of conception, of when nothing matters and all is unintelligible. this is when one assumes the death posture, the flight of the self in ecstasy during which nothing exists, you literally step outside yourself. when the individual enters the abyss there is no concept of the self, there is no form or matter in this state. it is during this state that one can inaugurate or enflesh the intense desires, whatever they may be, during a state of forgetting the self. this is the direct communication with the subconscious, the delivering of the letter if you will. the sorcerer who dives through the abyss and acts as an avatar for its power kee

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

hrough the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of taliesin) the indians of lake missoula, washington, have in their myths the following account: one summer morning the people were startled by a rumbling and a shaking of theearththen the sun was blotted outterrified people ran to the hills to get away from thepounding waterthen a rain of ashes began to fall. it fell for several weeks.the ute indians relate: the sun was shivered into

states of europe by the super-secret priory de sion, which is said to be headquartered infrance. the grand masters and illustrious members of this order are descended from the medi-eval merovingian kings who dated their ancestry back to the israelite, king david. the wordmerovingian comes from merovee, meaning born from the sea. this does not, however,refer to the physical sea, but to the greater abyss, the night sky. the word and image of the seathe living macroscope90atlantis, alien visitation, and genetic manipulation have long been used as a cryptic simulacra for the heavens. so that, what is said to be born init is really born extraterrestrially (see 20,000 leagues under the sea by jules v erne..the greek word amphibios means simply 'life on two planes..the word was often appliedin an

some new agers and many of the intelli-gentsia are purveying the idea that mankind may have descended here from sirius, thepleiades, or elsewhere. this idea is especially attractive to those who have problemsfitting in here on planet earth. one finds relief and hope in stargazing, peering into thenether and aspiring, if the chance arose to shake off the dust of this habitat and ascendout into the abyss in a search for their true home. this desire is understandable giventhe relative horror of life here and predictable given the number of films produced thatfeature and promote this theme. but is there anything rational in it? now, it so happens that the pages of the ancient scriptures and myths also mention thesame aspiration, only it is not that of the human race, of any patriarch, or proph

now, it so happens that the pages of the ancient scriptures and myths also mention thesame aspiration, only it is not that of the human race, of any patriarch, or prophet. inthe bible and the ancient myths, one hears of lucifer, or the dark angels, despisingtheir sojourn in paradise or eden and consumed with mania and false aspiration, even-tually leaving or being cast out of their home into the abyss and banished as defilersand ingrates. perhaps the reality is that today the ones who are spiritually despondentand filled with the sense of futility are actually the true children of the earth, whilethose who appear content and adjusted are from out there, transplanted centuries agoto exploit the earth and its indigenous inhabitants. these adjusted ones must bewhat planet are you from?122atl

MICHAEL W FORD THE VAMPIRE GATE

the use of this tome and suggest you not misuse it it can cause many issues if responsibility is not practiced. the vampyre magickian takes the individual and transforms it awakens you and will require that you shed the beliefs of your past. you will become something better. this will definitely offer a short cut in your initiatory focus in an age of a want it now but the price is diving into the abyss and having the will to emerge as a devouring god or goddess. you may wish to use some of these techniques, or all of them as a practitioner on the luciferian witchcraft circle this is entirely up to you. be sure as you will grow from it and become something better if not more balanced from the process itself. notice the spelling of vampyre, denoting the old spelling a necromantic call to the

gressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16

wer of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adversary, she is the night and the abyss. tiamat can give life and create what she wishes, much like ahriman created the archdaevas to counter creation. tiamat was a sorceress, a powerful first witch who was both vampire and goddess to all. the demonic feminine is equally important to the adversarial formula in luciferian witchcraft as it is the balance which acknowledges the female generative principle as the foundation of all act

ine is equally important to the adversarial formula in luciferian witchcraft as it is the balance which acknowledges the female generative principle as the foundation of all actions and purpose. the associative name of tiamat was tamtu, both names referring to the primeval sea and the dragon 20 which personified it. tiamat is thus very close to the idea of the hebraic leviathan, the dragon of the abyss. the sea is also connected to the abyss and thus the subconscious. in corey s ancient fragments and george barton s tiamat, the creation and origin of tiamat was that there was a time when there was nothing but darkness and the abyss of waters, where two hideous beings who were produced from a two-fold principle. there were also men who had wings, or two faces, one body or who had both sexes

. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sor

bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th -active earth their colors are reddish and bright, they appear as devouring flat-shaped fish like piranhas who seek to devour. use them to guard your bod

MICHAEL WYNN THE SOUL TRAVELERS

anes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. ot

r higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far from t

broken into 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where chaos r

e entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of rituals undertaken by a solitary practitioner that are designed to slowly achieve spiritual transformation, without the help of a freemasonic or other magical lodge. as stated earlier, a large gap called the abyss exists between the lower self and the higher self. the magician seeks to merge these two aspects of the self by crossing the abyss, and bringing himself into unity with his higher self. in freemasonry, and also lodges derived from the order of the golden dawn, 2 pillars are used to symbolize this divide between the light and the darkness. often a curtain is placed between these 2 pillars sym

morality. in the eyes of the left hand pather, what they do is not evil, because there is no evil. this does not mean, however, that those of the lhp do not believe in the existence of god; by percentage you will find more believers of god among satanists than you will find in the general public. remember, they re worshippers of the fallen angels, and their gods were expelled from heaven into the abyss of chaos by a higher god, so naturally they must believe in a higher god. satanism itself is the predatory and pragmatic nature of the vampire turned into a religion whose highest achievement is self-deification. the left hand, and the left side of the body has always been associated with darkness. in fact the word sinister comes from latin, where the word meant left-handed or unlucky. in th

nstraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans

MICHAEL W FORD NOX UMBRA

the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of the shadow, arimanius i summon thee! by the eight tomb of the sah, whom is called the quarter song of the grave by the first which is the name zaresha, devouress who waits beyond lilith's caul came now before my cup of lunar blood, congress with my shad

h underneath the fur is corpse -gray .you stand on two legs, the in-between form of a human- wolf. feel this form, mold your shadow into this shape, that in the dreaming hours when you desire, you may take this form and go forth unto the plane of the ghost roads "i walk in the twilight, i am the beast noble and strong, in this the wolfs skin i am shadow and darknes! am as ahriman, the form of the abyss! moyset, herren come forth unto my being, for we are as one "sah umpesha zrazza masehaka hekas" so it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of dreaming

it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of dreaming shall assume forms which please us, and taste the elixir of the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the horne

ummon thee forth, gather now the manes of our many forms we shall taste the blood of the night "o' blood drinking whore, whom by the essence from the crossroads, who has survived beyond the grave, take now your throne upon the great dragon arimanius, offer unto me the chalice of life, that which shall sustain our flesh and spirit-az, i summon thee "o' night haunting consort of the serpents of the abyss, whom takes theform of owls and beasts, lilitu, witch queen of the caul, the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza

savor, lord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye

MORALS AND DOGMA

oice of the press and public should condemn and denounce injustice wherever she rears her horrid head_"the tools to the workmen_ no other principle will save a republic from destruction, either by civil war or the dry-rot. they tend to decay, do all we can to prevent it, like human bodies. if they try the experiment of governing themselves by their smallest, they slide downward to the unavoidable abyss with tenfold velocity; and there never has been a republic that has not followed that fatal course. but however palpable and gross the inherent defects of democratic governments, and fatal as the results finally and inevitably are, we need only glance at the reigns of tiberius, nero, and caligula, of heliogabalus and caracalla, of domitian and commodus, to recognize that the difference betwe

h certainty that this man is more guilty than that, or even that this man is very good or very wicked. often the basest men leave behind them excellent reputations. there is scarcely one of us who has not, at some time in his life, been on the edge of the commission of a crime. every one of us can look back, and shuddering see the time when our feet stood upon the slippery crags that overhung the abyss of guilt; and when, if temptation had been a little more urgent, or a little longer continued, if penury had pressed us a little harder, or a little more wine had further disturbed our intellect, dethroned our judgment, and aroused our passions, our feet would have slipped, and we should have fallen, never to rise again. we may be able to say"_this_ man has lied, has pilfered, has forged, ha

ve principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labor of the redemption, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that the abyss of poverty and misery, the seeming evil, the seeming empty nothingness of life, the temporary rebellion of the creatures, eternally attracts the overflowing ocean of being, of riches, of pity, and of love. christ completed the atonement on the cross by descending into hell. justice and mercy are contraries. if each be infinite, their co-existence seems impossible, and being equal, one cannot

which reached back to the first age of the world. socrates said, in the ph do of plato "it well appears that those who established the mysteries, or secret assemblies of the initiated, were no contemptible personages, but men of great genius, who in the early ages strove to teach us, under enigmas, that he who shall go to the invisible regions without being purified, will be precipitated into the abyss; while he who arrives there, purged of the stains of this world, and accomplished in virtue, will be admitted to the dwelling-place of the deity. the initiated are certain to attain the company of the gods" pretextatus, proconsul of achaia, a man endowed with all the virtues, said, in the 4th century, that to deprive the greeks of those sacred mysteries which bound together the whole human f

legethon, wherein rolled roaring, huge, blazing rocks; the great gate with columns of adamant, which none save the gods could crush; tisiphone, their warder, with her bloody robes; the lash resounding on the mangled bodies of the miserable unfortunates, their plaintive groans, mingled in horrid harmony with the clashings of their chains; the furies, lashing the guilty with their snakes; the awful abyss where hydra howls with its hundred heads, greedy to devour; tityus, prostrate, and his entrails fed upon by the cruel vulture: sisyphus, ever rolling his rock; ixion on his wheel; tantalus tortured by eternal thirst and hunger, in the midst of water and with declicious fruits touching his head; the daughters of danaus at their eternal, fruitless task; beasts biting and venomous reptiles stin

,l] 60.[greek: a,l, 200==365: which is the whole emanation-world, as the development of the supreme being. in the system of basilides, light, life, soul, and good were opposed to darkness, death, matter, and evil, throughout the whole course of the universe. according to the gnostic view, god was represented as the immanent, incomprehensible and original source of all perfection; the unfathomable abyss([greek. buthos, according to valentinus, exalted above all possibility of designation; of whom, properly speaking, nothing can be predicated; the [greek??at? ast] of basilides, the [greek] of philo. from this incomprehensible essence of god, an _immediate_ transition to finite things is inconceivable _self-limitation_ is the first beginning of a communication of life on the part of god--the

MOTTA MARCELO THE COMMENTARIES OF AL

five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the commentaries too seriously. the publication is in classes a, b and c, which means "in whiter words: class a: these are utterances from above the abyss, from initiates of the collegium summum, of which must not be changed even the style of a letter. only the original text of al and the comment, signed ankh-f-n-khonsu, are in this class here (exceptions, such as quotes from other holy books, are duly noted) such texts are in bold type (the weak in intellect, the automatic rebel, and even some earnest seeker may ask "why must one not change e

n this class. they are in standard type (readers may well ask why even the utterances of past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" have little or no meaning above the abyss. the utterance of helena blavatsky, for instance, although she was master of the temple, cannot be put in class a, because it was printed by theosophists, who cannot be trusted to reproduce straight that which may offend their prejudices. the utterance of dionysus is hopelessly mingled with the ravings, the cries of fear, the sectarian condemnations of unbalanced mystics or all too-balanced

all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew, paul, peter, etc. the utterance of mohammed can never be had in its purity because, as any scholar knows, he wrote nothing. what we have was written by his followers, purporting to have been dictated by him. the same is true of gautama and others. the utterances of our brethren who were above the abyss, when published under the imprimatur, can be trusted as being reproduced exactly as they were produced. that is why they are in class a. the utterances of other and friendly stars which did not come to us in their pristine purity, these we publish with our warmest commendation, but warning the reader that they may not be what those stars intended. that is why they are in class b) class c: th

mit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simultaneously

ck of sense of humor is a characteristic of 'black brotherhood. a magister might have said the same thing but with a twinkle. there are certain analogies between 'black brotherhood' and paranoia, but while paranoia is a mental disorder 'black brotherhood' is of dadth, and much more dangerous. religious persecutions, throughout history, were always the result of a man reaching the threshold of the abyss through the discipline of a particular faith, and then fearing to jump. his disease would then affect, telepathically and magically, those of his faith, with results such as holy inquisitions, crusades, and others. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! here nuit appeals, simply and directly, recognizing the separate function of each star of her bod

writes "here nuit appeals "what he actually means is "here aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

she knew no happiness except in her society. one day, however, whilst persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and hecate, a mysterious

evening on three" oedipus replied, that it must be man, who during his infancy creeps on all fours, in his prime walks erect on two legs, and when old age has enfeebled his powers, calls a staff to his assistance, and thus has, as it were, three legs. the sphinx no sooner heard this reply, which was the correct solution of her riddle, than she flung herself over the precipice, and perished in the abyss below. the greek sphinx may be recognized by having wings and by being of smaller dimensions than the egyptian sphinx. tyche (fortuna) and ananke (necessitas. tyche (fortuna. tyche personified that peculiar combination of circumstances which we call luck or fortune, and was considered to be the source of all unexpected events in human life, whether good or evil. if a person succeeded in all

ets of thebes oedipus, with his pilgrim's staff in his hand, entered the city. tempted by the prospect of so magnificent a reward he repaired to the rock, and boldly requested the sphinx to propound to him one of her riddles. she proposed to him one which she deemed impossible of solution, but oedipus at once solved it; whereupon the sphinx, full of rage and despair, precipitated herself into the abyss and perished. oedipus [271]received the promised reward. he became king of thebes and the husband of jocaste, the widow of his father, king laius. page 304 for many years oedipus enjoyed the greatest happiness and tranquillity. four children were born to him.two sons, eteocles and polynices, and two daughters, antigone and ismene. but at last the gods afflicted the country with a grievous pe

NECRONOMICON ALAZIF

hown in the manuscript and upon the other side these: editor's note: these graphics are not shown in the manuscript on the day and hour of saturn the moon decreasing, light thou a fire of laurel and yew boughs and offering the blade to the flames pronounce the five-fold conjuration thus: hcoriaxoju, zodcarnes, i powerfully call upon ye and stir ye up o ye mighty spirits that dwelleth in the great abyss. in the dread and potent name of azathoth come ye forth and give power unto this blade fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the moun

al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of

e and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age m

ONYX TABLET OF SET

attain to a much more versatile expertise in gbm than you previously thought possible. as with the experience of the priesthood generally, do not rush this experience, but rather allow it to unfold at its own pace.then and only then will you come into full realization of what it means to be consecrated to the priesthood of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto

of mortal flesh, which preserves the self inviolate, which presages for us an eternity of unique existence unfettered either by stasis or chaos. the word of set became a link between the ancestors of your ancestors and set, and that word took form as xepera, the self-created one, who gave unto the care of the first priesthood of set the great keys to the shining trapezoid that is the gate to the abyss, saying "herein lies the geometric inspiration for the existence of set, whose names shall be many in the aeons and ages to come. observe that it doth shape and define that which is the pentagram of set, which is itself our seal and the key to all beauty of proportion "even as the triangle and trihedron shall be as drugs to lure men-beasts to blind labor towards the worship of an apex of sel

ers of darkness, sending ever forth the black flame across the earth and the expanses of time. thus you are a guardian of perfection and truth. arise, then, and witness the wondrous creations born of your wisdom, even as i am near to you and the essence of my being is enshrined within you" in the name of set, i, his high priest upon earth, name you to our fellowship and cast you forth- beyond the abyss- to walk in ways of strangeness and of beauty. you are become as xepera, the self-created one, and you are a glory to your race and a brilliance before the eye of set. on the opening of the mouth to my understanding the task of the priesthood is to communicate personal initiation. this has a twofold aspect. one is the learning of all languages lest the gifted race be sundered during the grow

PHOSPHORUS

tasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akhtya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further

e of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. th

tle for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black smith. the initiator will test the spirit and will of the initiate and challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled from t

ing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as

how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female. this will be crystallized and presented to the magistrate for review. you may present this in ongoing written work, magical records and discussions/results from coven workings. the order of phosphorus recognition process in regards to grade structure. grade o) void and the abyss issued by akhtya, coven maleficia, vox barathrum toph, botd iv toph is an initiatory guild which focuses on guiding the initiate through the process of initiation into the luciferian and witches sabbat gnosis, this like the individual, must be fitting to the practitioner in question. toph has a basic task grounded system which the initiate studies and practices, learns and develops a wide va

of the grade in the method suggested they will be observed and coached, questioned and tested in numerous ways this will of course be just as difficult (as is the process of becoming) and challenging for the initiate as one who undertakes the numbered task listing in the guide book. you may approach you initial studies in your own time frame, but do not try to extend your stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

r awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth to awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to

awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to rise and take shape. they would scatter unto the various parts of the earth and abyss. from the ashes must the gods and goddesses rise. some descended further, some became as angels of light. leviathan and samael descended, lucifer became and angel of light. belial would become an earth bound spirit who would transform into a demon. astaroth, wandering the earth on a great dragon. leviathan, a daemon who became of the ocean and would exist simultaneously with the astral plane

way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment can be done. consider absorbing spirits in a modern sense similar to downloading a program on your personal computer. once this is done, to become a part of this spirit the many selves must in some way be connected. the spirit is forgot and sunk deep within the subconscious called the abyss. when the time has come for this spirit to rise and become fully a part of the self, the downloaded program can only work when the computer is shut down and restarted. the mind works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fallen o

ne must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through astral and earth magick

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

ly, and a second time by allusion] since the initials of the words for gthe earth was chaos and emptiness h in reverse spell the word for gand chaos. h one corresponds to the 63- name and one corresponds to the 52-name [latent within it. it is known that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface of the deep, h for from this point downward is water. the phrase gand the spirit of g-d was hovering over the water h refers to the light that the vessels could not contain, and thus only ghovered h over [the level referred to by] gthe water. h none of the light descended into th

is is probably why most people tend to avoid facing the real issues in life. tracing the threads of our existence back to their source offers the promise of renewal, purification, and rejuvenation, but the price is the potential destruction of the gworld h or gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated w

ore cities h are the body [which the evil inclination seeks to orient toward materialism] so that it serve as a means for the evil inclination to strengthen itself. g cpithom c h refers to the mouth, for it is there that all the sensual lusts of eating and drinking, which strengthen the evil inclination [are expressed. thus, the word pithom can be seen as formed of the words for gthe mouth of the abyss h [pi tehom, for [the evil inclination] says ggive! give!9 [more] to eat and drink! h and the abyss swallows without end. g cand raamses h can be seen as formed of the words for gan evil stomach h [ra meses. the stomach digests the food, and it thus acts as an evil stomach. the stomach fills the mind with sensations of satiation and complacency, making the person insensitive to spirituality

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

phant 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 another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of si

smos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the the golden dawn: volume i book one macrocosmos. thus receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make on

5> and necessity, and of the greatest symbolical darkness. hegemon takes candidate to the north and faces him east. keruxgoes with lamp and wand to the north east. stolistes and dadouchos stand ready to .follow in the procession. hiero the voice of my undying and secret soul said unto me-"l.et me enter the path of darkness and, peradventure, there shall i find the light. i am the only being in an abyss of darkness; from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered to my soul-'i am he who formulates in darkness-the light that shineth in darkness, yet the darkness comprehendeth it not" let the mystical circumarnbulation take place in the path of knowledge that leadeth unto light, with the lamp of hidden knowledge to guide

ies of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said "the things that are below are a reflection of the things that are above."the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetsirah, or the book of formation, as "an abyss of height" and as an''abyss of depth "an abyss of the east" and "an abyss of the west "an abyss of the north" and "an abyss of the south" the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in d

and replaces them in their right places on the altar, round the diagram. hiero (holding cubical cross) the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of 22 squares externally, thus referring to the 22 letters that are placed thereon. twenty-two are the letters of the eternal voice, in the vault of heaven; in the depth of earth; in the abyss of water; in the all- presence of fire. heaven cannot speak their fullness- earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them in water. he hath whirled them aloft in fire. he hath sealed them in the air of heaven. he hath distributed them through the planets. he hath assigned unto them the twelve constellations of the universe (places cross aside) the

, do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths of this grade of practicus which you have already sworn to maintain respecting those of the preceding grades? i do (theoricus is faced west before tablet by hegemon) then you will stretch forth your hand in the position of the saluting sign of a neophyte and say "i swear by the abyss of the waters (done- theoricus repeating the words) let the hood-wink be removed. done. hegemon places in his hand the cup of water before the tablet. sprinkle with your hand a few drops of water towards the tablet of water in the west and say "let the powers of water witness my practicus ritual 169 pledge" done. theoricus repeats the words. hegemon replaces cup. conduct the theoricus to the

RITE OF THE OPPOSER

nifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriv

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

t is proposed to do, or at least must have faith in someone who does know it. but shall i stake my life on a venture, or follow someone at chance who himself cannot see where he is going? we must not set out rashly along the path of the transcendental sciences, but, once started, we must reach the end or perish. to doubt is to lose one's reason; to pause is to fall; to recoil is to plunge into an abyss. you, therefore, who are undertaking the study of this book, if you persevere to the end and understand it, you will be either a monarch or madman. do what you will with the volume, you will be unable to despise or to forget it. if you are pure, it will be your light; if strong, your arm; if holy, your religion; if wise, the rule of your wisdom. but if you are wicked, for you it will be an i

nderstanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple an

their atrocious ugliness. the perpetration of these evil works and the fulfilment of these loathsome mysteries constituted and confirmed what was then called a pact with the devil. it is certain that the operator must have been given over body and soul to evil and justly deserved the universal and irrevocable reprobation expressed by the allegory of hell. that human souls could descend to such an abyss of crime and madness must assuredly aston90 the doctrine of transcendental magic ish and afflict us. but is not such gulf needed as a basis for the exaltation of the most sublime virtues? does not the depth of infernus demonstrate by antithesis the infinite height and grandeur of heaven? in the north, where the instincts are more repressed and deep rooted; in italy, where the passions are mo

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

them, impeaching them by his wounds and overwhelming them by the radiance of his scars. they believed that they had slain him in his cradle at bethlehem, but he is alive in egypt. they carry him to the summit of the mountain to cast him down; the mob of his destroyers encircles him and triumphs already in his certain destruction. a cry is heard: is not that he who is shattered on the rocks of the abyss? they whiten and look at one another; but he, calm and smiling with pity, passes through the midst of them and disappears. behold another mountain which they have just dyed with his blood! behold a cross, a sepulchre and soldiers guarding his tomb! madmen! the tomb is empty, and he whom they regard as dead is walking peaceably between two travellers on the road to emmaus. where is he? whithe

regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine

unishment will be in proportion to that of the power which he may have exercised by their mediation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an abyss by means of the trunk of a tree or a plank, scaling a perpendicular mountain during a storm, swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spi

bonds of error, are foretold clearly for the end of the fourth age, and the recurrence of the cataclysm, exhibited at first from afar, is portrayed in the fulness of the book of hermes 143 time. the description of the cataclysm and its duration; the new world emerging from the waves and spreading in all its beauty under heaven; the great serpent, bound for a time by an angel in the depths of the abyss; finally, the dawn of that age to come, prophesied by the word, who appeared to the apostle at the beginning of the poem: ehis head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars: and out of his mou

rs: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. f such is ormuz, osiris, chourien, the lamb, the christ, the ancient of days, the man of the time and the river celebrated by daniel. he is the first and the last, who was, who must be, alpha and omega, beginning and end. he holds the key of mysteries in his hands; he opens the great abyss of central fire, where death sleeps beneath the canopy of darkness, where sleeps the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea

RUBY TABLET OF SET

l and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals was symbolic of what? 90. how can the rejection of gods aid setians in conquering death? 91. what are ley lines? 92. what constitutes a "school" in ouspenskian terms? 93. define "symbols" and "symbolism. 94. what determines that which is humanly possible? 95. what is the best way to work wit

d, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed

as personal growth and self-empowerment (xeper, pursuit of hidden knowledge and forbidden mysteries (runa, obtaining for ourselves the satisfaction of our desires (indulgence, and ultimately, the realization of a superhuman and god-like state of being (xem. as that great satanic philosopher friedrich nietzsche once said "man is a rope stretched between the animal and the superman- a rope over an abyss" for the black magician the attainment of superhuman knowledge and power is but a beginning- an initiation- of yet another stage in a never-ending process of growth, gratification, inquiry, and empowerment, or in other words, of being in the fullest philosophical sense of the term. the being of the black magician returns eternally, forever creating itself anew (remanifestation. but what of t

ne's true will really begins in earnest. true will working [the bell is rung 9 times] the litany of the nine angles celebrant: gwe honor the bond upon the world of horrors unto the beginning and ending of dimensions. h ghonor to azathoth, without whose laughter this world should not be. h ghonor to yog-sothoth, without whose sign we ourselves should not be. h ghonor to nyarlathotep, prince of the abyss. h ghonor to shub-niggurath, father of the world of horrors. h gfrom the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. h gfrom the second angle is the master who ordereth the planes and the angle, and hath conceived the world of horrors in its terror and glory. h gfrom the third angle is the messenger, who hath created thy power t

; by all i can give, by all i desire of ye all. nuit admonishes crowley not to stray from the goal of reunion. dissolution of the self into nuit brings an end to all self-consciousness and thus from pain. the ultimate argument of nuit is for suicide of the finite self in order to become part of the infinite whole [cf. crowley's discussion of the "annihilation of the self" via the "crossing of the abyss" between adeptus exemptus (7=[4] and magister templi (8=[3] in one star in sight] 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! crowley desires the means for reunion with the whole to be explained to him in terms of ordeals (stresses necessary to destroy the self, rituals (ment

ch idea against its opposite and refusing to prefer either, and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weakness, to make his self-annihilation absolute, he is nonetheless thrust forward into the abyss; but instead of being received and reconstructed in the third order [the silver star of the aa] as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements around his ego as if isolated from the universe, and becomes what is called a 'black brother. such a being is gradu

SALMANRUSHDIE THESATANICVERSES

prehend actual utility of the change "da-ad" anahita sufyan, eyes lifting to heaven, cheek lying ho-hum against palm, interrupted these cogitations "give over. point is, how'd he turn into such a, such a- admiringly "freak" upon which, the devil himself, looking up from chicken soup, cried out "no, i'm not. i'm not a freak, o no, certainly i am not" his voice, seeming to rise from an unfathomable abyss of grief, touched and alarmed the younger girl, who rushed over to where he sat, and, impetuously caressing a shoulder of the unhappy beast, said, in an attempt to make amends "of course you aren't, i'm sorry, of course i don't think you're a freak; it's just that you look like one" saladin chamcha burst into tears. mrs. sufyan, meanwhile, had been horrified by the sight of her younger daugh

SAPPHIRE TABLE OF SET MAIN

its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack

SAPPHIRE TABLET OF SET

its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack

SATANGEL

ical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. along with gabriel he is one of the only two angels actually named in the old testament. it was he who vanquished satan from heaven in single combat. it is also he who will descend from heaven with the key to the abyss and a great chain in his hand and will bind the beast for 1000 years (revelations: 20:1. according to jewish lore it is micha-el who appeared to moses in the midst of the burning bush. he appears again in the burial scene where he disputes with satan the possession of the old patriarch s corpse. in one account micha-el is said to have single handedly annihilated a hundred and eighty-five tho

ster. as it says in the book of enoch..and they began to sin against the birds, the beasts, and reptiles, and fish, and to devour one another s flesh. it seems they were unable to divest themselves of their mortal forms and instead descended further and further into carnality. naturally, god stepped in to try and sort out the mess. the watchers and their foul offspring were either thrown into the abyss, or were destroyed in the great flood. however, there are many black magicians and witches who believe it is possible to contact and learn from these entities even in the modern day. their names appear with regularity in the grimoires, and they are considered to be the first of the blood. those who are moved to take up the heathen sorceries do so because we are carrying forward the genetic a

son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, w

s they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung into the abyss, followed by one third of the angels. a sufic version of this tale exists in which lucifer is seen as the angel who loved god the most. his refusal to bow before adam was not out of pride, but through obedience to a previous ruling that god had given to bow before none but him. in this version the devil suffers terribly from god s inability to forgive him, and is most jealous and bitter towa

raft. one or two of the better known of these are also included below, for the convenience of the reader. on the whole such spirits are also christianised and demonised forms of old pagan powers. abalim (hebrew, mourning. demon attendant upon paimon. abbadon (hebrew, downfall, ruin, probably from greek, apollyon, meaning destroyer. fallen angel, who is the destroyer, the place of destruction, the abyss (job 26:2;28:2. lord of the locust plague, angel of hell (revelation 9:7-11. whose name milton uses to describe the pit of hell. chief of the demonic locusts, whose faces are human and whose tails are scorpion. the name of the sixth hell, corresponding to chesed. the hebrews borrowed their seven layered gehenna from the babylonians, whose dark prince is also called arsi-el (black sun. within

samuel 16:17) in psalm 18:5 the phrase nachaleri belial, floods of ungodly men, is translated in catholic texts as streams of the devil. before the fall, an prince of the order of virtues, he was created directly after lucifer. in the cabbalah of 15th-16th century, believed to be god s worst enemy. qlippoth of ain soph. in some myths, belial was the original evil, and was already resident in the abyss when lucifer fell. in the gospel of bartholomew beliar tells us at first i was called satanel, which is interpreted to mean messenger of god, but when i rejected the image of god my name was called satanas, that is an angel that keepeth hell. he goes on to boast..i was formed the first angel. in the goetia, a king commanding 50 legions. appears as two beautiful angels sitting in a chariot of

SATANIC BIBLE

tincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. only black and white candles are to be used in satanic ritual. nev

ords that came to mind- a few stanzas of a poem by rudyard kipling! thus, with this final burst of glory-charged adrenalin, was he able to finalize an effective working! the invocations which follow are designed to serve as proclamations of certainty, not whining apprehension. for this reason they are devoid of shallow offerings-up and hollow charities. leviathan, the great dragon from the watery abyss, roars forth as the surging sea, and these invocations are his tribunals. invocation to satan in nomine dei nostri satanas luciferi excelsi! in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gates of hell and come forth from the abyss to greet me as your brother (sister) and friend! gran

k shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote milcom thamuz dagon moloch thoth damballa mormo tunrida demogorgon naamah typhon diabolus nergal yaotzin dracula nihasa yen-lo-wang emma-o nija invocation employed towards the conjuration of lust come forth, oh great spawn of the abyss and make thy presence manifest. i have set my thoughts upon the blazing pinnacle which glows with the chosen lust of the moments of increase and grows fervent in the turgid swell. send forth that messenger of voluptuous delights, and let these obscene vistas of my dark desires take form in future deeds and doings. from the sixth tower of satan there shall come a sign which joineth with those

asonuf babaje od cahisa ob hubaio tibibipe? alalare ataraahe od ef! darix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o ye that range in the south and are the lanterns of sorrow, buckle your armor and visit us! bring forth the legions of the army of hell, that the lord of the abyss may be magnified, whose name amongst ye is wrath! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the thirteenth key the thirteenth enochian key is used to make the sterile lustful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu vax o

SATANIC RITUALS

ion. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective mind

ian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus

rchdringenden schrei von sich, der von kreis zu kreis geh rt wird. verweile ich denn im lager des wilden tieres, entfernt vom menschen, an den grauen ufern der zeit, jenseits des weltrandes, wenn sie sich mit mir bewegten, durch winkel die niemand kennt. sie ducken sich an der dunkeln schwelle, ihre rachen sind heisshunggrig und gefrassig nach den seelen derer, die keine haben! yea! hiding in the abyss beyond time i found them, and they, scenting me afar off, raised themselves and gave the great bell cry that can be heard from cycle to cycle. dwelt i then, in lairs remote front man, on the gray shores of time, beyond the world's rim, and ever with me they moved, in angles not known to man. on that dark threshold they crouch, their jaws agape and ravening for the souls of those who are with

, oder kr mmungen, w hrend der k rper frei ist, h rt man das bellen der hunde durchdringend klar und glockengleich, fliehe, wenn du kannst und ergr nde den nebel nicht l nger! o puny man, heed ye my warning, seek not to break open the gate to beyond. few there are who have succeeded in passing the barrier, to the greater twilit grotto that shines beyond. for know ye well, that the dwellers in the abyss hunt souls like unto thine to hold in their thrall. listen o man of clouded brain and heed ye my warning: move ye not in angles, but curved dimensions, and if while loose from thy body thou hearest the sound like the bay of hounds clamoring increasingly through thy being, retreat, if thou art nimble, to thy body through cycles and penetrate the veil no more! ich kenne alle die im licht der e

ver on the english channel; the cornish coast west of exmouth, and numerous points along the coast of brittany in france. the list is endless. where men have stood at earth's end contemplating the transition from sea to land with mingled fear and longing in their hearts, the lure of cthulhu exists. any offshore oil drilling platform or "texas tower" is a potential altar to the spawn of the watery abyss. lovecraft seems to have correlated the monsters of the canvasses of a hundred pickmans-the great symbolist painters of the 1890's-into a twentieth century scenario. his fantasies may well have been a conscious projection of the idea expressed so eloquently by charles lamb in his witches and other night fears "gorgons, and hydras, and chimeras may reproduce themselves in the brain of superst

nd between the living and the dead. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: kh'rengyu az'pyzh rz'e hy'knos zhri ty'h nzal's za naagha hu'hnby jne'w nhi quz-al hjru-crusk'e dzund dkni-nyeh ryr'ngkain-i khring's naaghs pyz'rn ry'gzyn rgy-namanth el-aka gryenn'h tko f'unga l'zen-zu dsi-r p'ngath fha'gnu nig-quz'a i'a n'yra-l'yht- otp. o dark one, who rideth the winds of the abyss and cryeth the night gaunts between the living and the dead, send to us the old one of the world of horrors, whose word we honor unto the end of the deathless sleep. hail, nyarlathotep. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: i'as urenz-khrgn naaghs z'h hlye fer-zn cyn. i'as aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo jnusf'wi klo zyah zsybh kyn-tal-o huz-u kyno

SATANICON

d! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 all drink from the chalice of change (the celebrant, then his assistant, and finally the initiate. 5 the celebrant recites the pact of oration which the initiate repeats af

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

hereby women initiates may become the so-called victim, there is no evidence whatsoever that paedophilia is occurring within satanism and even though there have been numerous allegations from the media connecting satanism to child-abuse, the only cases of ritual child abuse that have been successfully prosecuted in court are those that find the paedophile to be a christian minister or priest. the abyss central to satanic magic is the concept of the abyss. the word abyss comes from the greek word abussos meaning bottomless [a, not+ bussos,bottom. in reference to satanic magic however it is considered to have a number of different meanings which are used by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his dem

by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal imager

their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of satanic black magic side 7 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library version of the antichrist. a second interpretation of the abyss comes from the order of nine angles who suggest the abyss to be located where the world of causality meets with the world of a-causality. whilst the former is understood primarily as rational and physical, the latter is understood to be irrational, non-physical and magickal. this understanding of the abyss as a gateway between two different worlds has long past associations with the concept

ween two different worlds has long past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting bearing in mind that many pre-christian temples, upon which christians built their churches are believed to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point where the conscious and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the t

the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the tradition of the order of nine angles one may utilise the tarot cards as pathworking images to explore the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific ritual that draws forth the powers or energies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by vi

es contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ritual

SEPHER YETZIRAH WESTCOTT

e circumcision of the flesh (11) 4. ten is the number of the ineffable sephiroth, ten and not nine, ten and not eleven. understand this wisdom, and be wise by the perception. search out concerning it, restore the word to its creator, and replace him who formed it upon his throne (12) 5. the ten ineffable sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss (13) of good and of ill; measureless height and depth; boundless to the east and the west; boundless to the north and south (14) and the lord the only god (15) the faithful king rules all these from his holy seat (16) for ever and ever. 6. the ten ineffable sephiroth have the appearance of the lightning flash (17) their origin is unseen and no end is perceived. the word is in them as they ru

ngdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles ap

by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in the early edition the words "like scintillating flame" are used: the hebrew word is brq

SEVEN SHADES OF SOLITUDE

teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may we seek the good counsel of the spirits and gods which

SINISTER TAROT

n ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no longer guides four waterfalls flood t

lies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii the ruby is the password she of the white robe rides the transparent horse the maiden closes. on broken legs he steps forth he becomes the dragon azoth- satanas the menstruum- the sinister aspect implicit within the homogenous metallic water: the explosive factor

practical realization of strategies and aims. the sinister dialectic in action: by its dynamic nature a prelude to- and when realized a creator of- insight. ix a crippled boy a tunnel of bone a star descends into a forest faces are removed and she sits in the stone house unheard. hermit- sauroctonos withdrawal and a revealing; the lying between two stages of alchemical change. intimations of the abyss. the culmination on a personal level of energies created by change- the surfacing of individual factors hitherto only known on an unconscious level. a process of discovery that will lead to insight (further) knowledge of wyrd; or madness, death. x in red desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a nexion

l to wyrd. xiii a canal route lined by white griffins. a vortex of grey starless space. the chalice spills its white blood and the herdsman s light shines in the chamber of the sphinx. death- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural abi

that which has not yet been confronted within the psyche of the individual; that which is strange, which lies outside the scope of any world view; that which lies within the dark pool beneath the moon and threatens to devour, create madness. a stage which cannot be ignored if further development is saught, requiring a descent to draw out that which is obscure, fearfully hidden: the gateway to the abyss. a point from which there is no turning back: that which leads to rebirth via death. xix now in the desert, a jester greets the transparent horse on hill golden folk become fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long term ai

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

t down as an illustration suitable to a work he was about to publish on the origin of languages, to be called "babel" and published in three quartos by subscription. chapter 2.vii. learn to be poor in spirit, my son, if you would penetrate that sacred night which environs truth. learn of the sages to allow to the devils no power in nature, since the fatal stone has shut 'em up in the depth of the abyss. learn of the philosophers always to look for natural causes in all extraordinary events; and when such natural causes are wanting, recur to god. the count de gabalis. all these additions to his knowledge of zanoni, picked up in the various lounging-places and resorts that he frequented, were unsatisfactory to glyndon. that night viola did not perform at the theatre; and the next day, still

pt it; but the prince di is in earnest, and he is wealthy. listen" and nicot approached his lips to her, and hissed a sentence which she did not suffer him to complete. she darted from him with one glance of unutterable disdain. as he strove to regain his hold of her arm, he lost his footing, and fell down the sides of the rock till, bruised and lacerated, a pine-branch saved him from the yawning abyss below. she heard his exclamation of rage and pain as she bounded down the path, and, without once turning to look behind, regained her home. by the porch stood glyndon, conversing with gionetta. she passed him abruptly, entered the house, and, sinking on the floor, wept loud and passionately. glyndon, who had followed her in surprise, vainly sought to soothe and calm her. she would not reply

ensibly, while listening to the bandit, he had wound up a considerable ascent, and now he was upon a broad ledge of rock covered with mosses and dwarf shrubs. between this eminence and another of equal height, upon which the castle was built, there was a deep but narrow fissure, overgrown with the most profuse foliage, so that the eye could not penetrate many yards below the rugged surface of the abyss; but the profoundness might be well conjectured by the hoarse, low, monotonous roar of waters unseen that rolled below, and the subsequent course of which was visible at a distance in a perturbed and rapid stream that intersected the waste and desolate valleys. to the left, the prospect seemed almost boundless, the extreme clearness of the purple air serving to render distinct the features o

d seized, and he was led from that room into the outer one. he heard the door close, his blood rushed again through his veins, and he saw mejnour by his side. strong convulsions then suddenly seized his whole frame, he fell to the ground insensible. when he recovered, he found himself in the open air in a rude balcony of stone that jutted from the chamber, the stars shining serenely over the dark abyss below, and resting calmly upon the face of the mystic, who stood beside him with folded arms "young man" said mejnour "judge by what you have just felt, how dangerous it is to seek knowledge until prepared to receive it. another moment in the air of that chamber and you had been a corpse "then of what nature was the knowledge that you, once mortal like myself, could safely have sought in tha

reserve the mother to the child" she started! those accents, tremulous as her own! she started to her feet! he was there, in all the pride of his unwaning youth and superhuman beauty; there, in the house of dread, and in the hour of travail; there, image and personation of the love that can pierce the valley of the shadow, and can glide, the unscathed wanderer from the heaven, through the roaring abyss of hell! with a cry never, perhaps, heard before in that gloomy vault, a cry of delight and rapture, she sprang forward, and fell at his feet. he bent down to raise her; but she slid from his arms. he called her by the familiar epithets of the old endearment, and she only answered him by sobs. wildly, passionately, she kissed his hands, the hem of his garment, but voice was gone "look up, lo

SIR WALLIS BUDGE EGYPTIAN MAGIC

3200, we read "pepi hath been purified. he hath taken in his hand the mah staff, he hath provided himself with his throne, and he hath taken his seat in the boat of the great and little companies of the gods. ed maketh pepi to sail to the west, he stablisheth his seat above those of the lords of doubles, and he writeth down pepi at the head of those who live. the doors of pekh-ka which are in the abyss open themselves to pepi, the doors of the iron which is the ceiling of the sky open themselves to pepi, and he passeth through them; he hath his panther skin upon him, and the staff and whip are in his hand. pepi goeth forward with his flesh, pepi is happy with his name, and he liveth with his ka (double" curiously enough only the body and name and double of the king are mentioned, just as i

SOLOMON

ht by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal, saying "away with thee, and bring me hither the prince of all the demons

SPENSER THE CULT OF THE ALL SEEING EYE 1960

of foundation "10""and the scribes who had come down from jerusalem said 'he has beelzebub' and 'by the prince of devils he casts out devils) alfred edward waite, in his study of the zohar (the cabalistic textbook of the 14th century, entitled the secret doctrine of israel (occult research press, n. y, 191, wrote (p. 62) of "a mysterious stone called schethiya" which was cast by jehovah "into the abyss, so to form the basis of the world and give birth thereto. one might say otherwise that it was like a cubical stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

sdom is described here, just as it is elsewhere.103 it is said that an initiate discoursed on wisdom, and his hearers realized the hidden sense of his words. they cried: old man, what have you done? would that you had been silent! you think that you can sail the boundless ocean without sail or mast. what are you attempting? to ascend upward? you cannot. to descend into the depths? an immeasurable abyss opens before you!104 this comes from the kabbala (mystical tradition. we also hear of the four rabbis who sought the way to the divine realm (paradise. the first died, the second went mad, the third caused great destruction; only the fourth, rabbi akiba, entered in peace and returned.105 jesus and the preaching of the kingdom thus we see that within judaism there was a foundation for the eme

but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the angel with the seventh trumpet: the kingdoms of the world have become those of the lord and of his anointed, who will reign from eternity to eternity. 147 upon which, the temple of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typhon, so now there is the great dragon, the ancient snake to be defeated. from far back the wisdom of

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

is the "masonic jewel" awarded high level masons initiated into the 33rd degree. 2 6 0 codex magica a friend of the author sent him this photograph he took while visiting russia recently. it is the fence and gate outside a sprawling and luxurious old mansion estate. that ravenous dark bird m 261 for comrade mikhail gorbachev, there is only one deity that should be recognized-the god below, in the abyss. here we see gorby smiling broadly while finding his "mark" for a history photo made with bush and reagan overlooking the new york city harbor. gorby seems to merely be clowning around, but his membership in the grand orient lodge in paris, france and his favorable status by the llluminati's inner circle inform us otherwise. his hands tell a story understood by the wise (photo and article, d

THE BLACK LODGE

hat we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphere o

ha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with t

lanes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confusion does not come from conflict between us and some other star, which would be a much more com

re the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practicus of the a .a. and if we tried to explain it here we would only cause confusion, a blasphemy against babalon, for she hath shut herself up (this is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete ali

spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, financial prosperity becomes more important than magickal influence, intellectual analysis of the system scleroses into dogma, living theurgical experience is eschewed for blind fath. the magus spoke truth: this truth, refracted into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initia

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day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations. the seventh and final seal releases seven trumpets that sound the triumphant blast signaling the approach of the final and everlasting victory of christ over the kingdoms of the world. but rising out of the abyss to block christ s triumph at armageddon is a monstrous army of demons, some resembling locusts and scorpions, others a repulsive mixture of humans, horses, and lions. these demons are soon joined by 200,000 serpentine-leonine horsemen capable of belching fire, smoke, and brimstone. led by satan, the once-trusted angel who led the rebellion against god in heaven, the prince of the world sets

ve back the shadows of the cramped corridor, the novice crawled on his hands and knees, hearing over and over a deep sepulchral voice warning that fools who coveted knowledge were certain to perish in the tunnel. as the initiate proceeded forward, he eventually found himself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him only a gaping abyss. there seemed no choice left to him. he could not go back, and he could surely die if he stepped off the ladder into what might be a drop of thousands of feet into the blackness below him. it was at this point that the fortunate initiate, if the oil in his small lamp had held out, 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 mystery religions and

te, and drum, the personification of isis would do her best to tempt and seduce the novice. if she succeeded, the initiate failed. he would be sent away from the temple with the admonishment that he had triumphed over death, fire, and water, but he had not learned to conquer himself. he had succumbed to the first temptation of the senses that he encountered after the tests, and he fallen into the abyss of matter. if, however, the initiate had resisted the seductress, 12 neocoros would enter the room to lead him in triumph into the sanctuary of isis, where the priests awaited him beneath a massive statue of the goddess. beneath this representation of isis, a gold rose at her breast, wearing a crown of seven rays, and holding her son horus in her arms, the aspirant would take oaths of silenc

parishioner s death. new york times, december 1, 1997. hubbard, l. ron. dianetics: the modern science of mental health. bridge publications, 1985. scientology: applied religious philosophy [online] http//www.scientology.org/scn_home.htm. making the connection aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is unfathomably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. anti-christ from the greek antikhristos. any antagonist, opponent, or enemy of jesus christ, whether a person or a power. a false christ. black m

ounteract evil. 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 322 mystery religions and cults glossary 323 abductee someone who believes that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning the chemistry

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

d flying objects. 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 302 invaders from outer space glossary 303 abductee someone who believes that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning the chemistry

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ianity, it was never completely excised. the mystical neoplatonists put together a system of magic whose workings were attributed to supernatural agencies and beings, which were carefully differentiated from the demons christianity sought to banish from the minds of men and women. because intellectual activity was thought to be bound up with the influence of these demons, europe descended into an abyss of ignorance and religious absurdity that history accurately terms the dark ages (about 476 to 1000. but the tree of forbidden knowledge was not so easily cut down. in the east, where the crescent overshadowed the influence of the cross, arab intellectuals preserved knowledge of the occult as well as significant portions of other classical thought and ancient lore. from muslim- dominated spa

c architecture. 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 280 places of mystery and power glossary 281 abductee someone who believes that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means gbottomless, h stemming from bussos, meaning gbottom. h a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning gthe chem

THE KEY TO THE MYSTERIES

f honorius. we have said that this is the masterpiece of levi. he reaches an exaltation of both thought and language which is equal to that of any other writer known to us. once it is understood that it is purely a thesis for the grade of exempt adept, the reader should have no further difficulty- a. c. ix preface on the brink of mystery, the spirit of man is seized with giddiness. mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth. the greatest mystery of the infinite is the existence of him for whom alone all is without mystery. comprehending the infinite which is essentially incomprehensible, he is himself that infinite and eternally unfathomable mystery; that is to say, that he is, in all seeming, that supreme absurdity in which tertullian

e of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes it to be directed and ruled. by what?

devour so great a future? could you think that the spur of a tartar might one day tear up the pact of our glories, the testament of our liberties? say rather that we may again become children, and enter again into our mother's womb "go on! go on" said the voice of god to the wandering jew "advance! advance" the destiny of the world cries out to france. and where do we go? to the unknown, the the abyss perhaps; no matter! but to the past, to the cemeteries of oblivion, to the swaddling-clothes which our childhood itself tore in shreds, towards the imbecility and ignorance of the earliest ages. never! never! xv the number fifteen fifteen is the number of antagonism, and of catholicity. christianity is at present divided into two churches: the 58 civilizing church, and the savage church; the

and the permanent and visible revelation of god. amen. so be it. 63 xvii the number seventeen seventeen is the number of the star; it is that of intelligence and love. warrior and bold intelligence, accomplice of divine prometheus, eldest daughter of lucifer, hail unto thee in thine audacity! thou didst wish to know, and in order to possess, thou didst brave all the thunders, and affronted every abyss! intelligence, o thou, whom we poor sinners have loved to madness, to scandal, to reprobation! divine right of man, essence and soul of liberty, hail unto thee! for they have pursued thee, in trampling beneath their feet for thee the dearest dreams of their imagination, the best beloved phantoms of their heart! for thee, they have been repulsed and proscribed, for thee they have suffered pri

gma of the immaculate conception is not new; it was contained in the theotokon of the council of ephesus, and the theotokon is a rigorous consequence of the catholic dogma of the incarnation. in the same way the catholic church makes no excommunications, she declares them; and she alone can declare them, because she alone is guardian of unity. outside the vessel of peter, there is nothing but the abyss. protestants are like people who have thrown themselves into the water in order to escape sea-sickness. it is of catholicity, such as it is constituted in the roman church, that one must say what voltaire so boldly said of god "if it did not exist, it would be necessary to invent it" but if a man had been capable of inventing the spirit of charity, he also would have invented god. charity do

aid in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the waves of the sea like a vestment of clouds, put her foot upon the head of the serpent and made him re-enter the abyss. who does not see in this allegory the first idea, and the most reasonable explanation, of one of the images dearest to catholic symbolism, the triumph of the mother of god? the qabalists say that the occult name of the devil, his true name, is that of jehovah written backwards. this, for the initiate, is a complete revelation of the mysteries of the tetragram. in fact, the order of the lett

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ion, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister cro

. 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 -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the

your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done fu

THE MAGICIAN S KABBALAH

of the tree, each of the sephiroth is more truly created by a conflux of prior sephiroth, and result as their convergence. for example, tiphareth (sometimes called the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth. in addition to this type of description, two other versions describe how each sephirah exists as a vector (from the lat

n is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the letters to the trinity, and a further breakdown is utilised by spelling the letters again in full. the tarot cards to which these letters are assigned offer valuable descriptions of the nature of this creative trinity of forces. ka

central sephiroth to vau (centred on tiphareth, the son) and malkuth being the final heh (the "daughter" that must be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot

dless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural condit

strates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem-heh, transliterated as chkmh. the letters have the following correspondences according to levi: ch: distribution single k: force (wealth, according to papus) double m: death (water) mother h religion single the distrib

e water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supernal triad can be seen as a historic cosmological model, detailing the birth of the universe, it is important also to recall that the tree is an immanent model of the curren

THE MIDDLE PILLAR

his mind by direct perception an understanding and a wide sympathy with that spiritual power to which he has opened himself and which now flows unimpeded through him. it is often accompanied at first by a complete blankout of every faculty of the mind, so that for at least some seconds one is lost utterly to oneself. it seems that in that brief moment we are swung forcibly across the gulf of the abyss into another and diviner region by the vibratory momentum of the power of the name. it is a distinct recognition of, and participation in, that type of experience whch has variously been called mystical and religious. it is a rare and holy event for the individual ceases, it may be for but a single instant of time, to be a man. he is caught up in a diviner sphere, and is enwrapped by the tra

33 according to the ancient qabalists, this part of the soul remains dormant until the individual is spiritually awakened to its existence. the neshamah (divine self, hgher soul, or hgher genius) embraces the elevated aspects of the collective unconscious-it is the divine spark that is common to all of humanity. between the neshamah and the middle part of the soul is a great boundary known as the abyss. this is the line of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts of

eh lo he ee em elohirn gibor eh el eh lo he ee em gi bu oh or yhvh eloah ve-daath n i n 5 i rn p n yod he vav he eh lo oh ah ve-dd aa ath yhvh tzabaoth e l o h tzabaoth i n x 2 n i n w 5 v a x 2 h i n yhvh tzbbahohth ehloheeeem tzbbahohoth shaddai el chai adonai ha aretz 7 5 7 9 n 7 j 9 n n i y sha da ee eh ll cha ee ah do na ee ha ah re etz figure 20: the musical qabalah: divine names. glossary abyss: a chasm or gulf whch separates the three supernal sephiroth from the rest of the spheres on the tree of life. considered a division between the noumenal and the phenomenal. adonai: hebrew word for "lord" associated with the south in the lbrp. adonai ha-aretz: hebrew phrase for "lord of earth" divine name associated with malkuth in the exercise of the middle pillar. adonai melekh: hebrew phr

nconscious realities. to expand one's consciousness implies gaining access and/or awareness of these various levels. conscious self: the ego or point of self-awareness. daath: hebrew word for "knowledge" the so-called "invisible sephirah" on the tree of life, daath is not really a sephirah, but rather a conjunction of the energies of chokmah and binah. it can be likened to a passageway across the abyss. divine self: our true, pure, transcendent self which contains a spark of divinity. dharana: sanskrit word meaning "holding" refers to the yogic discipline of concentration on an object or symbol. ego: that portion of the psyche which is conscious, most directly governs thought and behavior, and is most concerned with outer reality. also called the conscious self. eheieh: hebrew word meaning

THE NECRONOMICON SIMON VERSION

ing some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually rep

aisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it

by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lovecraft's's cthulhu sumerianised) would mean "the man of kutu (cutha; the man

them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this

ified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by p

would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are sk

THE PATH OF KABBALAH

th the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and 213 of 273 it pains him that he is not one with the lord, until he comes to feel that he has no part in holiness whatsoever. and although he is occasionally awakened from above, which momentarily revives him, but soon he falls into an abyss. however, this is what causes him to come to realize that only god can help and really draw him closer. a man must always try and cleave to the creator, namely, that all his thoughts will be about him. that is to say, that even if he is in the worst state, from which there cannot be a greater descent, he should not leave his domain, namely, think that there is another authority which prevent

THE SHADOWED ONES

sical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision that path of unlocking the spirits which may serve you, great elementals and atavisms both grotesque and demonic. araqiel brings to you all the knowledge of the earth, and how by respect and love shall it flourish with us. certain lands may know the desert like steel and industry, yet some must not

lance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the

can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving flame of azazel!

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

one of the most musical 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 r

r hair and light shed over from the crown thereof, wonderful eyes less passionate than peace that wept! that wept! o mystery of love! clasping my hands upon the scarlet rose that flamed upon my bosom, the keen thorns pierced me and slew! my spirit was withdrawn into her godhead, and my soul made one with the great sorrow of the universe, the love of isis! then i fell away into some old mysterious abyss rolling between the heights of starry space; flaming above, beyond the tomb of time, blending the darkness into the profound chasms of matter. so i fell away through many strange eternities of space, limitless fields of time c*2 *1. tannhauser, vol. i, p. 261 *2. ibid. such is the ecstatic rapture of tannhauser, in which he loses all perception of earthly love in the intoxication of the divi

blister her fat red cheeks! rot her snub nose! poison devour her guts! wither her fresh clean face with old grey scabs, and venomous ulcers gnaw the baby breasts *why jesus wept, vol. iii, p. 30. most charitable! but such is the kingdom of society. gangela h is a lovely name (so thinks inexperienced percy, and correspondingly the owner must have a lovely nature; and when he has discovered what an abyss yawns between ggirl h and gvillage girl h he throws himself into the arms of the lovely angela and listens to her murmuring sighs as she stumbles: ay, love, it is to feel your strength support me [aside. will the doctors never catch up with the coiffeurs *why jesus wept, vol. iii, p. 35. percy, the now distraught lover of angela, turns to his first moony love, and withdrawing his heart proff

lexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that this hysterical clinging to the chaste often reacts, hurling its unfortunate aspirant into the arms of lubentina. the lust after god and the lust after man are near akin. a woman crossed in love and debarred from enjoying the sweet embraces of her lover, will embra

art i taste upon your tongue; his death-spasms our love-spasms, my wife; his death-songs are the love-songs that you sung. ah! sweet, each kiss i drink from you is warm with the dear life-blood of a man. a man! the scent of murder lures me, like a charm tied by some subtlety canidian. ay! as you suck my life out into bliss, its holier joy is in the deadlier thirst that drank his life out into the abyss of torture endless, endless and accurst. i know him little; liking what i know. but you. you offer me his flesh and blood. i taste it. never another vintage owe, nor bid me sup upon another food! this is our marriage; firmer than the root of love or lust could plant our joy, my wife, we stand in this, the purple-seeded fruit of yon youth fs fair and pitiable life *the jilt, vol. iii, pp. 99

singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou shalt sit on the throne of time in the centre etwixt the four corners of the universe; and in thy left hand shalt thou hold the balances of being, in which thou shalt weigh the suns, and moons, and all the hosts of heaven; and thy foot-stool shall be the abyss, and thy sceptre a sword of flaming fire, thy crown the zodiac set with the flashing stone of the wise. robed in glory, and wisdom, and understanding, a light of loveliness, thou, god-voiced with thunder and lightning, shalt breathe forth words of fire to flame forever through the empyrean of heaven and to resound without ceasing beyond the nadir of hell. thou shalt plunge into the mystery o

THE ABYSS AND TABAET

cle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new child born from the darkness of the circle. in the dream do our bodies change with our desires, yet pleasure may be known to a deeper ecstalethe abyss and tabaet a study of adversarial mythology in magick by michael w. ford introduction the purpose of the following essay is to not only examine masks worn by the fallen angels throughout history as well as to examine the etymology of the spirit of self-liberation and opposition from the praxis of occult thought. the very passing of power in the circle of witchcraft and sorcery is the averse

raic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/herself, this force is expressive of the individual, thus each manifestation unique as the initiate in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man

made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent wit

es, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the words of god. the

the darkest hours of our mind. in times of stress and turmoil, these atavistic beasts seek to escape from the barbed wire, cruel talons in the mind. the mighty mummu tiamat was called the bringer forth of them all, yet was equally horrifying to her enemies, gods she created tiamat in ancient assyria embodied all of that which was horrifying and violent to mankind, from the blackened oceans of the abyss did she first rise up, a great sea dragon who had partial elements of other predators, the head of a tiger, winged, four talons and a scale covered tail. this form was that which was from nightmares, which still copulates with our dreams and brings us visions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this battle d

from nightmares, which still copulates with our dreams and brings us visions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this battle did another plot with marduk to capture and slay her. when she was cut open, the north wind bore her blood to secret places. gunkel and bousset describe that tiamat who was the queen of the abyss and darkness, supported by her infernal spirits rebelled against the higher gods of which marduk was of. tabaet is said to be the name of tiamat, the book of enoch mentions this serpent to not just an abyssic demon, rather a fallen angel who beholds power in the noon tide sun. the serpent later with the use of seduction, tempted mankind to accept the gift of the black flame in the form of an

THE DARK FORCES

d our creed. no longer shall the lies go unchallenged. accordingly, we- as representatives of those dark forces which have always shaped our evolution proclaim the following about our sinister way and its living- 1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while other

THE SECRET RITUALS OF THE OTO

to the first. thus, ab the father, ba to come or go denies the permanence of the father. la not bl god. there is no god. lb heart, bl lord. the heart is lord. the first of these phrases would seem to emphasize the lesson of the 3; the second, to make a statement contradicting the very word in which it occurs, surprising until you recollect the statement in the vision and the voice that above the abyss a fact is only true in so far as it contradicts itself; while the third is another way of saying: do what thou wilt shall be the whole of the law: and this: the word of the law is thelema. and this: love is the law, love under will. do not forget that the numeration of thelema, as also that of agape, love or charity in its best sense, is equivalent to that of the word of our 3. it is further

e distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan! viii: let us sing the song of the p.i. song of the perfect initiate stanza 1 how the simple mason plies tool to temple, see it rise! princes of jerusalem, how we mock and scoff at them! chorus. boaz broken, jachin gone, file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 of 9

. the closing of a sovereign chapter of rose croix the red room m.w.s: very excellent and perfect princes, assist me, if it be your pleasure, to close this. chapter of the holy order of rose croix of heredom (all rise) holy mother, what is the hour? h.p: it is the hour when the lost word is found; when the sacred tau has bloomed into the mystic rose; when the star called wormwood is cast into the abyss, and the blazing star has reappeared in all its splendour; when our altars have been renewed, and the light restored to our eyes. the new covenant is established; do what thou wilt is the whole of the law. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (13 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. and musick.)59 m.w.s: let us t

s, whose fame is eternal without our order as within, that they are as the stars of heaven for multitude and glory. to this aspire ye above all things; for the true light abideth therein yet more intensely than in the other. for he that reverseth the whirlings of matter is greater than he that worketh in them. woe therefore, woe exceeding, unto him if failing in strength he be swept away into the abyss! awake, my lords, be vigilant, be stern, be austere, be on your guard: for they that seek to devour you are about the gate! but of all this it is not here written: this is the book of the pathway that leadeth unto life. of the alchymists our illuminated brethren the alchymists, being wise with the wisdom of god, and cunning with the cunning of men, did apply themselves more especially to phy

eat symbol of god beware, very dear brother, lest thou fall into confusion in thy consideration of the unity; for the first principle appeareth under opposite forms. he is thy father and thy mother, even as thy conception of him changeth. now male is opposite to female, but in him is no opposition. study then the complete symbol; and howsoever thou mayest change, he changeth not. go thou from the abyss to the abyss! thou shalt find him alway naught and alway many and alway one and alway all. now the complete symbol, as hath been said, is triune; yet often have the wise and holy men of old glyphed it as two-in-one, leaving the third invisible. such symbols are the point within the circle, the lingam-yoni, the rose and cross, the divided circle of the chinese, and cross within the circle, of

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

troduced, revealing to his disciples the fundamental principles of true faith, religion, and wisdom; which are the exact counterpart of the system of emanations, so beautifully described in the lines of virgil before cited. we here find, though in a more mystic garb, the same one principle of life universally emanated and expanded, and ever partially returning to be again absorbed in the infinite abyss of intellectual being. this reabsorption, which is throughout recommended as the ultimate end of human perfection, can only be obtained by a life of inward meditation and abstract thought, too steady to be interrupted by any worldly incidents, or disturbed by any transitory affections, whether of mind or body. but as such a life is not in the 1 see plate xi [and xxiv] 2 sonnerat, voyage aux

TYSON DONALD NEW MILLENNIUM MAGIC

sire, the urge to attain a specific purpose, residing at the point of self, is extended by the will to unite with its object, the focus of that purpose. using the ray like a psychic knife to pierce through the hole opened in the point by the vortex, the magus bridges the veil between the unman- ifest and creation. when the first word of god, in the form of a lightning stroke, split the primordial abyss with rolling peals of thunder, it was the ray in action. all magic involves the ray projected either inwardly or outwardly; though in truth this distinction is without meaning. to project magical intent over a distance, the magus must transmit desire through the point of self. magical force never trav- els through space: it enters the unmanifest and at once reemerges at the object of desire

of the serpent. in this reversal of the game, the egg imprisons the bird, the serpent eats the egg, and the bird devours the serpent. the force now flows in the opposite direction. this form of the game has an ancient air about it that suggests its rightful place is in an age long past and forgotten. the great cackler, who lays the cosmic egg, is locked in an eternal battle with the dragon of the abyss, who ever threatens to consume the egg of cosmos. periodically, the cackler is renewed from the cos- mic egg, just as the phoenix was renewed from age to age from its own egg, or by another myth, from its own corpse. the dragon can consume the embryonic cackler while it lies in the cosmic egg, but once hatched, the cackler has power over the dragon. it is the fiery seed of the dragon that im

ed with a clang, and the candidate hears the terrible words "here perish all fools who covet knowledge and power!"28 the candidate faces an agonizing quandary. should he wait for release, or go on into the threatening darkness? he has been given an oil lamp by his guides, but the oil will not last forever. gathering his courage, he crawls down the sloping passage and eventually comes upon a great abyss. on the side of the pit is an iron ladder that leads down into the impenetrable darkness. with the lamp in his teeth, the candidate descends the ladder. abruptly, his foot swings on empty space. the ladder has ended on nothing- ness, and the bottomless darkness of the pit still beckons below. hopelessness grips the candidate. he inwardly curses the foolishness and pride that led him to such

which ultimately leads to the inner temple and the place of the initiation ritual. whether this is a true description of the ancient egyptian initiation or, as seems more probable, is a fiction based on esoteric practices familiar to the chris- tian, does not matter. the meaning is clear. the clanging door is the gate of death. the sloping dark passage is the birth canal, and the dark pit is the abyss that every soul must cross when it moves from one life to another. had the candidate hesi- tated, the lamp-his hope-would have flickered and failed, and he would never have seen the narrow doorway that led to his salvation. instead, he would have hung suspended, trapped between the past and the future, until through weariness he fell at last into the dark of oblivion. having ritually died, s

n is never sure he has removed all its parts. if even one cell remains, the soul of the cancer, the vampire of the human body, can replace what it has lost. even with the secrets of genetic coding within its grasp, science is still only dealing with the body of disease, not the soul. it will always treat the symptom. for this reason its power over disease will always be limited. there is often an abyss between theory and practice. if the magical banishing of disease were a simple matter people would be curing themselves and each other, and the doctors would be out of business. magical healing is a skill that requires natural talent, intelligence, knowledge, will power, imagination, and faith. the last is in short supply in the modern west. yet throughout the world there are signs that this

universe is an expanded point. points are expanded by means of the tourbillion or vortex. passage through the point is accomplished by the projec- tion of a ray of will, which appears to reflect off the surface of the expanded point, since nothing manifest may exist within the unmanifest. the reflected ray embodies the occult potential to accomplish the magical desire. qlippoth: the demons of the abyss that lies below the world of assiah, which is the world of matter. usually the qlippoth are said to reside within assiah, but this is an error. assiah is the material universe of matter and energy. the qlippoth are called shells or husks to indicate that these chaotic, destructive spirits are essentially empty. they are composed of pure din (judgment, or constriction) without the moderating

TYSON DONALD SOUL FLIGHT

e. that is also true of all written accounts of descents into hell, ascents to heaven, and indeed descriptions of astral journeys of any kind, including those attributed to the biblical prophets such as enoch, who is supposed to have been conducted through both heaven and hell by the angels. the author of the book of enoch, writing in the voice of enoch, bore this witness of hell "and beyond that abyss i saw a place that had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no birds, but it was a waste and horrible place."61 the hell of enoch appears to have been largely a zone of negation, where the good things of the world are not. much of what has been written concerning heaven with its choirs of angels, and hell with its legions o

the astral body. saint frances of rome (1384-1440, while in her cell at the convent, one day at around four in the afternoon fell into an ecstatic trance in which the archangel raphael came to her and carried her away on a guided tour of hell. above the gates of hell she read the inscription "hell, without hope, without cessation of torment, without repose."62 beyond the gates, she entered a deep abyss from which emanated cries and a terrible stench. hell was divided into three levels, the highest being the least unpleasant and the lowest the most horrifying. the lowest level was filled with damned souls of the worst kind who suffered intricate and imaginative forms of torture. usurers were stretched over tables of red-hot brass while demons poured molten metal down their throats. blasphem

TYSON DONALD THE POWER OF THE WORD

ghout the stories about the ring runs a swallowing motif. ashmodai swallows the ring to keep it from solomon. in the arab version, it is the fish who swallows the ring. according to a story in the zohar, solomon would ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brings a

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

this here-to-fore nonexistent object shows that your awareness is not bound to, nor constrained by, the natural order. the knowledge that your stand separate from the universe is the beginning of the left hand path. 2. look at the stars. find a grassy hill and look up at the stars on a warm, clear moonless night. relax and let your mind soar towards the stars. that feeling of falling up into the abyss of stars is a predictable part of your natural self. the desire to project your psyche to its utmost limits is one of the forces that drives the initiate along the left hand path. it is why we choose role models like set, the first historic example of the rebel against cosmic injustice. 3. sit quietly in a darkened room. find a place away from radio, tv, family etc. here alone and away from

UNLEASHING THE BEAST

s in drug experience) a means to create breakages of consciousness by pushing the mind to a point of extreme exhaustion and so opening it to the "supersensual "the technique..was that of excess; through pain or pleasure, sex or intoxication, it was necessary to attain a condition of exhaustion taken to the extreme limit."cxi ultimately, in this moment of sexual excess, the self dissolves into the abyss of the infinite, beyond all limitations: as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. in love the individuality is slain..love death therefore, and long eagerly for it. love destroyeth self..love breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and shatter

VOX SABBATUM

rm may stay for too long. when you begin walking the path of the sabbat, be careful and be cautious you will tear and destroy your common perceptions and build hopefully a clearer one know thyself in the great work and you shall bask in success. the origins of the witches sabbat 9 hell is derived from the anglo-saxon word, helan, being a secret or hidden place. hell may thus be represented as the abyss of the mind, the subconscious. by exploring and invoking hell, one begins a process of the mastery of the self. vox sabbatum the witches sabbat 6 we owe much of the research of the sabbat to a writer named idries shah, two books10 specifically deal with aspects of witchcraft from a multi-cultural perspective. the foundations of the art of the witches sabbat was based on adversarial practice

sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his name is revealed, is a djinn or high angel of fire, thus self-influenced and strong in will. lucifer fell from the highest abodes of heaven, complete with the wings made of emerald and crashed into the earth and abyss. with him fell other angels, leviathan, belial, beelzebub, astaroth, asmodeus and a plethora of other djinn and daemons. they had sensed a spark of self-deific power, the black flame or black light of iblis. this indicated isolate intelligence, unnatural life. as lucifer fell to the earth and into the abyss he fell into a state of transformation as a djinn of fire, first born and favored of

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

or the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as soon as the sun set sh

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found summarized within the flaming star. many bodhisattvas (human souls of masters) have fallen inverted, like the five pointed star, with th

the sun (the symbol of the phallus) and with the moon (the symbol of the uterus. in that medieval painting, two men together or two women together do not appear (because that crime against nature originates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were per

awakening of the serpent. therefore instead of ascending, the serpent descends downwards into the atomic infernos of the human being and becomes the tail of satan. this is how these black yogis end up separating themselves from their inner god forever; they are demons. so, that is the black magic. through this way the two witnesses of the apocalypse never resurrect because this way leads into the abyss and the second death. therefore, whosoever ejaculates his seminal liquor withdraws himself from his inner god. los gn sticos sabemos que el cad ver, la muerte de la octava llave de basilio valent n, representa a los dos testigos del apocalipsis que ahora est n muertos. mediante la putrefacci n alkimista, representada por los cuervos, mediante los trabajos de la alkimia, resucitan los dos tes

icol gico o adam terrenal) con su espada flam gera. todos los grandes maestros de la humanidad tales como: hermes, budha, jes s, dante, zoroastro, etc, tuvieron que pasar por la prueba m xima. en el p rtico terrible de la novena esfera est escrita aquella frase que cierra el paso a los profanos "lasciate ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infinite is the holy e

beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedding, the bride appears bald. since hair is the symbol of chastity for the woman, on wedding days of nahemah it is prohibited to display hair, thus, she instinctively covers her hair with the veil (as if she is trying to conceal it. thus, the abyss is divided into two large infrasexual spheres. these are the spheres of lilith and nahemah. the inhabitants of the sphere of lilith do not have any hope for salvation, whereas the inhabitants of the sphere of nahemah still have hope for redemption. sphere of lilith here we find those who abhor sex, for example, monks, anchorites, mystics, spiritualists people from different pseudo-esoteric o

derness and the terrible tempting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rive