Michael Wynn's Occult Reference Library
ADEPT,ADEPTS,ADEPTUS

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member, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme o

ABRAMELIN1

to prepare the reconstitution of a morrow. the enormous historical importance of such men as our author is always underrated, generally doubted; notwithstanding that like the writing on the wall at belshazzar s feast, their manifestation in the political and historical arena is like the warning of a mene, mene tekel, upharsin, to a foolish and undiscerning world. the full and true history of any adept could only be written by himself, and even then, if brought before the eyes of the world at large, how many persons would lend credence to it? and even the short and incomplete statement of the notable events of our author s life contained in the first book, will be to most readers utterly incredible of belief. but what must strike all alike is the tremendous faith of the man himself, as wit

t consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will use every means that offers to obsess him (h) that in order to become an adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a

describe that vast race of beings, the elemental spirits, who in themselves comprise an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classificati

ABRAMELIN2

t to invoke. but usually in magic it is advisable to turn towards the quarter sympathetic in nature with that of the spirit you wish to summon. 68 that is if you convoke them to serve you. but all mediaeval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, i.e. a goetic magician as opposed to an initiate adept. 69 this is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance. modern thought-reading would alone suggest this to persons unskilled in occultism. 70 les esprits jugent parla denostre ignoranse et serendent plus reveches et ostinez. the initiate knows the

nd of which the squares of numbers above are evidently intended for the reverse sides; adam being applied to the child, and uriel to the guardian angel of lamech. 136 again let the practical occultist remember that this counsel applies principally to adepts; for the ordinary man can not command the demons' seeing that he has not yet learned to understand and control even all his thoughts; and the adept can only command such beings through the knowledge of his higher self, and of his guardian angel. 137 i.e. of the second book. 138 i think this system of substitution should be very rarely actised. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command given

ADDTLS

r is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret

es of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names

alling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are p

ADEPTUS MINOR INITIATION

nt to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temp

nd 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief

d: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded (third does so and gives sign of osiris slain and risen) third "merciful exempt adept, the portal of the vault is closed and guarded" chief "mighty adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has thou closed the portal" third "by the sign of the closing of the veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the ve

the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" second "n" third "r" all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother (makin

s) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s you progress that there are some conditions that cannot be eliminated at all in your particular circumstances; and then you have to find a way of dealing with these so that they make a minimum of trouble. and you will find that you cannot conquer the obstacle of yama, and dismiss it from your mind once and for all. conditions favourable for the beginner may become an intolerable nuisance to the adept, while, on the other hand, things which matter very little in the beginning become most serious obstacles later on. another point is that quite unsuspected problems arise in the course of the training. the whole question of the sub-conscious mind can be dismissed almost as a joke by the average man as he goes about his daily business; it becomes a very real trouble when you discover that the

ALEISTER CROWLEY BOOK OF LIES

i-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is compose

e is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the h

er is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any book for free on: www.abika.com 26 [27] 9 kappa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion

thus art thou lured along that path, whose fascination else had driven thee far away. o thou that drawest toward the end of the path, effort is no more. faster and faster dos thou fall; thy weariness is changed into ineffable rest. for there is not thou upon that path: thou hast become the way [36] commentary( iota gamma) this chapter is perfectly clear to anyone who has studied the career of an adept. book of lies get any book for free on: www.abika.com 35 the sodom-apple is an uneatable fruit found in the desert [37] 14 kappa-epsilon-phi-alpha-lambda-eta iota-delta onion-peelings book of lies get any book for free on: www.abika.com 36 the universe is the practical joke of the general at the expense of the particular, quoth frater perdurabo, and laughed. but those disciples nearest to hi

he shot in the tali-fu. in paragraphs 3 and 4 it is, however, recognised that even aum is impermanent. there is no meaning in the word, stillness, so long as motion exists. in a boundless universe, one can always take any one point, however mobile, and postulate it a a point at rest, calculating the motions of all other points relatively to it. the penultimate paragraph shows the relations of the adept to mankind. their hate and contempt are necessary steps to his acquisition of sovereignty over them. the story of the gospel, and that of parsifal, will book of lies get any book for free on: www.abika.com 43 occur to the mind. note (11) this chapter must be read in connection with wagner's "parsifal [45] 18 kappa-epsilon-phi-alpha-lambda-eta iota-eta dewdrops verily, love is death, and deat

ALEISTER CROWLEY LIBER 777

. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. table of correspondences 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpio

king ulb son of rwub, dukes hwlu, unmj, and tty, are all 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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremon

ciple of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient on

dle with this type of magick. let the young magician reflect upon the conservation of matter and of energy> yet it should not be forgotten that this, and that other art at which we have dared darkly to hint, are the supreme formulae of practical magick. you are also likely to get into trouble over this chapter unless you truly comprehend its meaning<adept seems to have made a straightforward, comprehensible statement, then is it most certain that he means something entirely different. the truth is nevertheless clearly set forth in his words: it is his simplicity that baffles the unworthy. i have chosen the expressions in this chapter in such a way that it is likely to mislead those magicians who allow selfish interests to cloud their intellig

, devote himself to study, break off a bad habit, or conquer a cowardice. this class of work, although the easiest, is yet the most 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 natur

original oath, with his true will, by virtue whereof he incarnated as a man. with bill sykes love and murder are not mutually exclusive, as they are with king arthur. the higher the type of man, the more sensitive he becomes; so that the noblest love divines intuitively when a careless word or gesture may wound, and, vigilant, shuns them as being of the family of murder. in magick, likewise, the adept who is sworn to attain to the knowledge and conversation of his holy guardian angel may in his grosser days have been expert as a healer, to find that he is now incapable of any such work. he will probably be puzzled, and wonder whether he has lost all his power. yet the cause may be no more than that the wisdom of his angel depreciates the interference of ignorant kindliness with diseases w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the committee of a club? the o.t.o. is a serious body, engaged on a work of cosmic scope. you should question yourself: what can i contribute? secrets. there is one exception to what i have said about publishing everything: that is, the ultimate secret of the o.t.o. this is really too dangerous to disclose; but the safeguard is that you could not use it if you knew it, unless you were an advanced adept; and you would not be allowed to go so far unless we were satisfied that you were sincerely devoted to the great work (see one star in sight. true, the black brothers could use it; but they would only destroy themselves. love is the law, love under will. fraternally, 666 letter no. d magic without tears get any book for free on: www.abika.com 16 june 8, 1943 cara soror, do what thou wilt sha

t by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose the pentagram gets busy, 13 x 5= 65, what then? now don't you dare to come round crawling to me for the answers; work it out yourself what sort of words they ought to be, and then check your result by looking up those numbers in the sepher sephiroth: equinox vol. i, no. 8, supplement. when you are a real adept at all these well-known calculations "prepare to enter the immeasurable region" and dig out the unknown. you must construct your own qabalah! nobody can do it for you. what is your own true number? you must find it and prove it to be correct. in the course of a few years, you should have built yourself a palace of ineffable glory, a garden of indescribable delight. nor time nor fate can tame

kind of difficulty. is there no simple method? yes: the thaumaturgic engine disposes of a type of energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is not fond of magic without tears get any book for free on: www.abika.com 110 terms like this, which verge on the picturesque- it is usually called "the ophidian vibrations, thus laying spe

in some task, or to set me right when i have erred. then there have been messages conveyed by natural objects, animate or inanimate39. needless to say, the outstanding example in my life is the whole plan of campaign concerning the book of the law. but is aiwaz a man (presumably a persian or assyrian) and a "secret chief" or is he an "angel" in the sense that gabriel is an angel? is ab-ul-diz an adept who can project himself into the aura of some woman with whom i happen to be living, although she has no previous experience of the kind, or any interest in such matters at all? or is he a being whose existence is altogether beyond this plane, only adopting human appearance and faculties in order to make himself sensible and intelligible to that woman? i have never attempted to pursue any su

ey represent an attempt to run away from reality, a dispersion of energy and a corruption of moral strength. his business is, firstly, to know himself; secondly, to order and control himself; thirdly, to develop himself on sound organic lines little by little. the rest is only leather and prunella "there is, however, a sense in which the service of humanity is necessary to the completeness of the adept. he is not to fly away too far "some remarks on this course are given in the note to the next verse "the student is also advised to take note of the conditions of membership of the a'.a (equinox iii, supplement pp. 57- 59. so much for the green tree; now for the dry! 66 we come down to the average popular "teacher" the mere humbug. read this "one day quite soon an entirely different kind of

ALEISTER CROWLEY MEDITATION

nd in this course he must persist. though many things useless, so far as he can see, are sent to him, one day he will find the one thing he needs, while his understanding will appreciate the fact that none of those other things were useless. so with these early practices of renunciation it will now be clearly understood that they were but of temporary use. they were only of value as training. the adept will laugh over his early absurdities- the disproportions will have been harmonized; and the structure of his soul will be seen as perfectly organic, with no one thing out of its place. he will see himself as the positive tau with its ten complete squares within the triangle of the negatives; and this figure will become one, as soon as from the equilibrium of opposites he has attained to the

e vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on high; and in which, in the adept, the awakened kundalini takes her pleasure with the lord of all. all these lotuses are figured by the magick cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most car

se of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the 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 stude

ind; and as it is bound to the individual, only leads to greater trouble in the end. this divine love, on the contrary, is attached to no symbol. it abhors limitation, either in its intensity or its scope. and this is the dew of the stars of which it is spoken in the holy books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of this 87 dew all lose their identity. and therefore this cup is in the hand of babalon, the lady of the city of the pyra

as one of the conditions of normal consciousness. the mouse is the ego "mus" a mouse, being only sum "i am" spelt qabalistically backwards. this ego or prana or kundalini force being driven up the spine, the clock strikes one, that is, the duality of consciousness is abolished. and the force again subsides to its original level "hickory, dickory, dock" is perhaps the mantra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi by 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

ALEISTER CROWLEY TAO TEH KING

easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the

felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. during my great magical retirement on aesopus island in the hudson river during the summer of 1918, i set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readi

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) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how su

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letter

her and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gathe

e universe is identical with the ego, and all things dissolve into a formless essence characterized by knowledge and bliss. but this early stage of samadhi is an illusion, a sort of drunken dizziness (so in sexual love, the ecstasy abolishes the ego, apparently; it forgets that duality was its cause, and must be equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself as a star, unique, individual, and eternal, but yet a part of the body of nuith, and therefore identical with all other s

y feel little; what is, is balanced by weak joys; but ye are my chosen ones" the new comment all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own psychology to one's neighbour. the golden rule is silly. if lord alfred douglas (for example) did to others what he would like them to do to him, many would resent his action. the development of the adept is by expansion- out to nuit- in all directions equally. the small man has little experience, little capacity for either pain or pleasure. the bourgeois is a clod. i know better (at least) than to suppose that to torture him is either beneficial or amusing to myself. this thesis concerning compassion is of the most palmary importance in the ethics of thelema. it is necessary that we stop, on

e shown how pure analysis leads to the highest trance, and unveils the absolute truth. if this text imply more than this, i know not of it; i ask pardon of them that fashioned me and chose me for their minister. al i,38 "he must teach; but he may make severe the ordeals" the old comment 38. the usual charge in a work of this kind. every man has a right to attain; but it is equally the duty of the adept to see that he duly earns his reward, and to test and train his capacity and strength. the new comment these ordeals are prepared by the magical power of the beast. it is however not necessary for him to know consciously what he is doing, and it is a very alert young magician who knows what he is undergoing, and why. al i,39 "the word of the law is thelema "thelema" is in greek letters in th

ALEISTER CROWLEY THE QABALAH

he letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist

experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a conven

therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and

stupid kind of atheist there is smugness and self-satisfaction. both are diseased egos* and of course, if his revolt succeeds, he will acquisece in order. the first condition of gaining a grade is to be dissatisfied with the one that you have. and so when you reach the end you find order as at first; but also that the law is that you must rebel to conquer a.c. liber lviii 36 3. the philosophical adept, who, knowing god, says there is no god, meaning, god is zero, as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage as any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 41861 for an explanation of this mystery. the nine religions are

ia ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is in kether, and kether is in malkuth, or that which is below is like that which is above or simply yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the famili

ALEISTER CROWLEY THE SWORD OF SONG

ccept facts as facts. 6. soul went down.5 the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6 gautama buddha. 10. childe roland.7 browning, dramatic romances. 11. two hundred thousand trees.8 browning wrote about 200,000 lines. 13. your reverence.9 the imaginary aunt sally for the poetic cocoanut* 16. god s right use of it. 10 and many an eel, though no adept in god s right reason for it, kept gnawing his kidneys half a year. shelley, peter bell the third. 17. one tree.11 note the altered value of* crowley confuses two common pastoral amusements throwing wooden balls at cocoanuts and sticks at aunt sally. the metaphor, such elasticity having led prof. bl mengarten to surmise them to be indiarubber trees. 27. truth, that s the gold. 12 two poets o

has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the true one that this tendency is soon corrected, as it were automatically (the mathematical analogue of this process is to procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory natur

deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed; for i wit well, thought the adept, that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did

the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted, wit

ALEISTER CROWLEY EQ I 1

the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous 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! sha

was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the power, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore imposed he upon himself the painful sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart- for he had been a soldier in many distant lands- began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a s

cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master came "little brother" he cried aloud as he entered "you have disobeyed me. you have been meddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has

on it even in his most casual correspondence! and why? because he has learnt to understand that such things are. he has named them, and, having done so, to him they cease as objects of interest. in one respect he gives birth to a great truth, which he at once cancels by giving birth to a great falsehood; for his reverence, like his disdain, depends but on the value of a name. not so, however, the adept; for as a zoologist does not lose 148 his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the truth from the symbol of truth. now when st. john of the cross tells us that a singl

ALEISTER CROWLEY EQ I 5

he letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistic mode of research, was suddenly dumfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist

xperience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwelling on the mere silliness of many gematria correspondences "e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as achd, unity, 13= ahbh, love, 13. the argument is an argument in a circle "only an adept can understand the qabalah" just as (in buddhism) sakyamuni said "only an arahat can understand the dhamma" in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious "cook" of arguing "x "y+ 1 "x "y, by assuming that "x" should add one to itself "for the concealed unity" w

therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of

ot, intolerant even of tolerance. 2. the despairing wretch, who, having sought god everywhere, and failed to hind him, thinks everyone else is as blind as he is, and that if he has failed- he, the seeker after truth- it is because there is no goal. in his cry there is 109 pain, as with the stupid kind of atheist there is smugness and self-satisfaction. both are diseased egos. 3. the philosophical adept, who, knowing god, says "there is no god" meaning "god is zero" as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage than any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 418 for an explanation of this mystery. the nine religions ar

med. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalist "malkuth is in kether, and kether is in malkuth" or "that which is below is like that which is above" or simply "yod (the foundation of all letters having the number 10, symbolising malkuth) the answer of the adept to the second form of the problem is for the christian all the f

ALEISTER CROWLEY EQ I 5

nsions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all that is swept away, washed away by the table. it is the virtue of the table to sweep everything away. it is the letter i in this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light

g that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working

is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly to t

ed together thirteen rivers of blessing; and of the oil and the water i will prepare a wine to intoxicate the young men and the maidens. and now the table is become the universe; every star is a letter of the book of enoch. and the book of enoch is drawn therefrom by an inscrutable mystery, that is known only to the angels and the holy sevenfold table. while i have been gazing upon this table, an adept has come forth, one from each tier, except the inmost tier. and the first drove a dagger into my heart, and tasted the blood, and said: chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma. and the seco

pt has come forth, one from each tier, except the inmost tier. and the first drove a dagger into my heart, and tasted the blood, and said: chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma. and the second adept has been testing the muscles of my right arm and shoulder, and he says: fortis, fortis, fortis, fortis, fortis. 67 and the third adept examines the skin and tastes the sweat of my left arm, and says: tan, tan, tan, tan. and the fourth adept examines my neck, and seems to approve, though he says nothing; and he hath opened the right half of my brain, and he makes some examination, and says "s

ALEISTER CROWLEY EQUINOX EQ I 1 2

trast to my old plan, desperation kindling a store of fuel dried by long neglect, despair inflaming a mad energy that would blaze with violence for a few hours and then go out and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the

em! 10.08. having drunk a citron press and watched the poker game at the d me for a little, i now return home. i thought to myself,"let me chuck the whole thing overboard and be sensible, and get a good night's rest" and perceived that it would be impossible. i am so far into this operation that pausing to cast one last glance back o'er the safe road 'twas gone! 69 i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of ri

am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be insert

p and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john's brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the tem

rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution.(what would judas mccabbage think? and one can so readily understand how tremendous a task

ALEISTER CROWLEY EQUINOX EQ I 2 2

een regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts "shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself with two others was to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams "we must pass over the unha

ic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and ai

h zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adept

hts which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this

ituals by a fifth, the ritual of the spirit, before he could pass from the first order to the second. this ritual is an important one, as it is the connecting-link between the first two orders, and in an abridged form is as follows: the ritual of the 24th, 25th, and 26th paths "leading from the first order of the g" d" in the outer to the 5 "6" officers: v. h. hierophant inductor; v. h. associate adept" opening" the hierophant inductor first asks the fratres and sorores present to assist him to open the portal of the vault of the adepts. the fratres and sorores then give the signs of the various grades from 0= 0 to 4= 7. the "hierophant inductor" then says to the associate adept: v. h. associate adept, what is the additional mystic title bestowed upon a philosophus, as a link with the seco

ALEISTER CROWLEY EQUINOX EQ I 2 3

of the times is the new psychology, an excellent introduction to which is provided by the present work. oswald k lpe's work is of an essentially teutonic character, having nearly all the characteristics, both good and bad, that one expects to find in a german technical scientific work; eminently typical is "outlines of psychology" in its thoroughness. the experimental method, in which k lpe is an adept, shows conclusively and absolutely the essential unity of body and mind. psychology is still in its infancy; when it attains maturity it will be the most dread enemy that supernaturalism has to face. the subjective view of life is undoubtedly destined to be the predominant one. your reviewer ventures to prophesy that in the science whereof k lpe is a brilliant pioneer will be found the key t

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t even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the hidden wisdom, who, in one circumstance or another, meets an adept; who, after sundry ordeals, obtains from the said adept, for good or ill, a certain mysterious drug or potion, with the result (at least) of opening the gate of the other-world. this potion was identified with the elixir vitae of the physical alchemists, or one of their "tinctures" most likely the "white tincture" which transforms the base metal (normal perception of life) to silver (poetic

oulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one may doubt whether the drug alone ever does this. it is perhaps only the destined adept who, momentarily freed by the dissolving action of the drug from the chain of the four lower skandhas, obtains this knowledge which is his by right, totally inept as he may be to do so by any ordinary methods. in the case of the aspirant to meditation, this stage is even more terrible than the last. he has, to use our previous figures, suspended the law of gravitation; the stream is still, a

good out of this method myself. it may, i believe, happen with fair frequency that in the course of any advanced meditation or invocation this particular type of spiritual experience may suddenly arise without apparent cause. anyway, let us hope so! as a matter of practical politics, i think that a judicious mixture of the methods of east and west is likely to give the best results. let the young adept, for example, master thoroughly the groundwork of the hindu system. let him master asana, posture, so that he can sit motionless for hours without any message from his body reaching and so disturbing his brain. let him include in his accomplishments paranayama, control of the breath and of the vital nervous currents which react in sympathy with it. let him then exalt to the utmost his soul b

mpossibly have discovered one of his own. howbeit, i must do my best; and if by that best i can help "the least of these little ones" so much the better. xix "the intelligible subsisteth beyond mind- zoroaster "nerodha-samapatti- it must be very satisfactory, you will probably be thinking, to wear that eye as a badge, to have got so near to the end. and that is where the joke comes in. yet to the adept the anglo- indian proverb "a jok's a jok (leech) but a jok up your nose is no jok (nose is not the word; but no matter, may occur with painful intensity. for he is no nearer to nibbana than when he started. though he has stripped off all the husks of thought and touched thought itself, even attaining to negation of thought; yet he is still upon the plane of thought. and- that which can be th

the enemy of the great magician "we went together to my house. i had begun to suspect some trick of hell. the malice of that devilish old woman, it might be, had not slept, even at her death. she had hidden the house beneath a magic veil? or had her death itself in some strange way operated to- to what? even conjecture paled "but magic somewhere there must be, and eliphaz levi was the most famous adept in paris at the time "i told my story, just as i have told it to you, but with strong passion "there is an illusion, master' i ended 'put forth the power and destroy it"'were i to destroy the illusion' returned the magus 'thinkest thou to see a virgin with gold hair? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in

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"3rd" resh. hb:resh "all" yod. hb:yod "chief" virgo, isis, mighty mother "2nd" scorpio, apophis, destroyer "3rd" sol, osiris, slain and risen "all" isis, apophis, osiris. iota alpha omega (all give the sign of the cross "chief, 2nd and 3rd adepts" the sign of osiris slain("chief" l. the sign of the mourning of isis) 17 weh note: this is probable a typo for hb:heh hb:vau hb:shin hb:heh hb:yod("2nd adept" v. the sign of typhon destroyer("3rd adept" x. the sign of osiris risen "all" lvx, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum

hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on the "powers of number" no other record of the progress of p. during these three months is forthcoming. this ms, though interesting enough in itself, is scarcely of suffici

entirety, but space forbids, and though abridgment deducts considerably from its value, we will do our best to give its essence, and trust to make up for our shortcomings 207 by attaching to this ritual p.'s lucid and learned interpretation. the ritual of the order of rosae rubeae et aureae crusis ritual of the 5= 6 grade of adeptus minor. in this grade the following officers are required: chief adept, 7= 4. merciful exempt adept. second adept, 6= 5. mighty adeptus major third adept, 5= 6. associate adeptus minor""opening [the "chief adept" having called upon the members to assist him open the vault of the adepts, and upon the associate adeptus minor to see that the portal is closed and guarded, turns to the second adept and says] mighty adeptus major, by what sign hast thou entered the p

g within itself the life of nature, and the powers hidden in the word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four elements. the complete symbol of the rose and cross, which the chief adept carries upon his breast, is then explained to mean "the key of sigils and of rituals; and that it 209 represents the force of the twenty-two letters in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the z

the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and resurrection from death. lastly, the chief adept explains his as follows "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolises the equilibrated force of the spirit and the four elements beneath the everlasting wings of the holy one. illustration on page 210 described "diagram 61. the egyptian key of life. the crux ansata" this is a standard shape ankh, but the figure is divided and marked

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was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to carry me on for a long while. i am getting it back now; with luck i'll be a magister templi soon, if i can only get rid of my giant personality. you may say, by the way, that this is hardly a review of a book on my old master, silly old josser! exactly; i never cared a dump for him. he was just a text for my sermon then; and so he i

might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attainment. we cannot, however, subscribe to her doctrine of the agglutination of the virttis to the atman, save only in due order and balance in the case of the adept. yet we would not deny the possibility of her theory being correct. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a mass of ill-digested and imperfectly understood pseudo-science; yet it ends finely_ our task is to learn "how to love_ and we refer the reader to mrs. synge's other books. chapter vi

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ained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crims

the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy 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

he 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 of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for fur

one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame, our clumsy clay, endure such anguish? marsyas. in the worm lurks an unconquerable germ identical. a sparrow's fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. t

thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the i

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rogress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusia

e case of the most obdurate sceptic, a natural concentration, an inevitable ppraty h ra, which develops in the aspirant the siddhis, those seemingly miraculous powers which distinguish an adeptus major from an adeptus minor, and entitle the possessor to the rank of 6= 5. from this discovery295 frater p. made yet another, and this time one of still greater importance. and this was, that if the 194 adept, when once the siddhis were attained, by a self-control (a still higher concentration) refused to expend these occult powers,296 by degrees he accumulated within himself a terrific force; charged like a leyden jar, instantaneously could he transmute this power into whatever he willed; but the act brought with it a recoil, and caused an exhaustion and a void which nullified the powers gained

dren. not only can you meet the adepts but the adepts "lady friends; you might be in bloomsbury, but no such luck. polite conversation takes place upon "advanced occultism" which strongly reminds us of the pink and paunchy puddings of cadogan court. the lady adepts are bashful and shy, but always very proper. the monastery might be in lower tooting. the hero asks silly questions so as to give the adept the requisite opportunities of making sillier answers "i was rather reluctant to leave the presence of the ladies. the ladies permitted me to retire" outside bottles full of this sort of occult potassium bromide, this novelette is eminently suited as a moral sedative for young girls when they reach sixteen or thereabouts and are beginning to wonder how they got into this funny world. 334 the

a stultifier of himself? a christ crucified, not upon calvary, but upon venus berg, and so no redeemer? if so "ave atque vale" george bernard shaw, for a redeemer 348 from the overmen we want, and we will have; another we will not have. rather than your mock-crucified castrato-devilry, barabbas! but if it be your serious livelong purpose to slay all ideas by ridicule. then we must claim you as an adept, one fit for the scourge and the buffets, for the gives and the slaver of the lick-spittle english, whose only notion of a jest is a smutty story. there is room for another hand at my bench. see! if thou be indeed achilles, why should we be in doubt? the gilded arms of pandarus- the speech of thersites. sir, these things trouble us! thou seest it! if thou art journalist, the very journalists

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the beauteous breath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself- men thought- spoke then "arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord hat he hat brought thee through to win the quest" the good knight lays 112 his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was

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arnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict

consists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" havin

n. this venom (the sun-fluid of mortality) goes to the right nostril, as the moon-fluid of immortality goes to the left, by means of the pingala which rises from the left side of the ajna lotus.84 the m l dhara is also the seat of the ap na. 2 "the svadisth na chakkra" this chakkra is situated at the base of the sexual organ. it has six petals. the colour of this lotus is blood-red, its presiding adept is called balakhya and its goddess, rakini.85 he who daily contemplates on this lotus becomes an object of love and adoration to all beautiful goddesses. he fearlessly recites the various shastras 88 and sciences unknown to him before. and moves throughout the universe.86 this chakkra is the seat of the sam na, region about the navel and of the apo tatwa. 3 "the manip ra chakkra" this chakkr

es an object of love and adoration to all beautiful goddesses. he fearlessly recites the various shastras 88 and sciences unknown to him before. and moves throughout the universe.86 this chakkra is the seat of the sam na, region about the navel and of the apo tatwa. 3 "the manip ra chakkra" this chakkra is situated near the navel, it is of a golden colour and has ten petals (sometimes twelve, its adept is rudrakhya and its goddess lakini. it is the "solar-plexus" or "city of gems" and is so called because it is very brilliant. this chakkra is the seat of the agni tatwa. also in the abdomen burns the "fire of digestion of food" 82 the following mystical physiology is but a symbolic method of expressing what is night inexpressible, and in phraseology is akin to western alchemy, the physiolog

ying. situated in the middle of the sphere of the sun, having ten kalas (petals..87 he who enters this chakkra can made gold, etc, see the adepts (clairvoyantly) discover medicines for diseases, and see hidden treasures.88 4 "the anahata chakkra" this chakkra is situated in the heart, it is of a deep blood red colour, and has twelve petals. it is the seat of pr na and is a very pleasant spot; its adept is pinaki and its goddess is kakini. this chakkra is also the seat of the v yu tatwa. he who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods. has clairaudience, clairvoyance, and can walk in the air. he sees the adepts and the goddesses. 89 5 "the vishuddha chakkra" this chakkra is situated in the throat directly below the larynx, it is of a brillia

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now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you t

epts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the s

our laughter was better than zarathoustra! what is your real secret? why did you love your neighbour? why did you speak the truth? how did you come to know anything at all well enough to be able to laugh as 117 you laughed! such abandonment to mirth implies a standard of seriousness unshakable "you are a witch" said he "it is sorcery to know that i have a secret. but to discover it you must be an adept "i know this" she answered, making a secret sign "this" he retorted, with the mano in fica "if you can laugh at me" she said "you must indeed be a great man "know" said he pompously "that you speak to an absolute grand patriarch of the rite of mizraim "a button" she laughed back "i was born to undo them. so i always wear laced boots "true enough" said edgar rolles "i will take you seriously

. i think. i think. i think. by the power of my thought i created the word; and by the word came the worlds. i am the creator. i will write my law upon tablets of jade and onyx" rolles bowed his head in silence "i am thought itself" she went on quietly "and all thought is i. i am knowledge. all knowledge is in three. three hundred and thirty-three. i am half the master. i have cut him in two" the adept shuddered "that was when i was an axe. i will not be an arrow. i will be an axe" she gave a giggle "i am gleeful by reason of hate" there was a pause. 131 "and i am gleeful because i am reason "all reason ends in two. i have cut the master in two "can she pass through" wondered edgar "is it a fault to be identified so well with that which she beholds "there are devils" she cried "black, nake

be? teach her to understand children" the brother paused to re-light his pipe, thrusting the bowl into the glowing carbon of the grate "to understand children? it is hard. but we love children, sir "and what the devil is the difference between love and understanding? if you have one, you have the other. oh, twiddle, twiddle- you can send me one of those rotten paper knives from jericho, added the adept more peaceably. with the rotten sephardi pointing- blasphemers! and here! don't "you" blaspheme, young feller my lad. you'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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame. again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stan

e completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the chris

iations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels stil

om, which is entered at the first initiation, and which covers all the period of time wherein a man takes the first five initiations, and that wherein he works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at the sixth and seventh initiations the first, or will, aspect shines forth, and from being a master of compassion and a lord of love the adept becomes something more. he enters into a still higher consciousness than that of the group, and becomes god-conscious. the great will or purpose of the logos becomes his. the fostering of the various attributes of divinity, the tending of the seed of self-consciousness in all beings, is the work of those entities who have achieved, who have entered into the fifth kingdom and who have there m

plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in advance of that of an adept as that adept's is in advance of animal man. this will be somewhat elaborated in the next section of our subject. with the ancient of days came a group of other highly evolved entities, who represent his own individual karmic group and those beings who are the outcome of the triple nature of the planetary logos. if one might so express it they embody the forces emanating from the head, heart

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ration. 6. every manifested life has its three great cycles: birth..life..death. appearance..growth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will ex

e of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. in terms of buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of spirit, plus mind, to its cosmic centre. it has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds. the internal fires of the system, of the planet, and of man are threefold: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy. this is act

. 1. beatitude..7th 2. active service..6th 3. realisation..5th- 109- a treatise on cosmic fire copyright 1998 lucis trust 4. perfection..4th 5. all knowledge..3. rd it can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. we might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis: a. the first sense..hearing. 1. physical hearing. 2. clairaudience. 3. higher clairaudienc

tom of matter. this process proceeds in all three bodies, at first slowly, then more rapidly, and finally simultaneously and synthetically. b. the bringing into activity from latency of the seven centres on all planes, beginning from the bottom upwards, until the centres (according to ray and type) are interrelated and co-ordinated. there are manifest thirty-five vortices of fire in the perfected adept, all of radiant activity and all interacting. c. the vortices or wheels of lambent flame become interlinked by triangles of fire which pass and circulate from one to another, till we have a web of fiery lines, uniting centres of living fire, and giving truth to the statement that the sons of mind are flames. d. these centres reach this condition of perfection as the spirit or will aspect tak

ird. the transference of the conscious, sentient life from form to form, from group to group, from kingdom to kingdom within the hierarchies. in connection with the human kingdom, the fifth ray had to function or pour forth its influence in order to produce self-consciousness within the conscious form. it will consequently be seen that the utterance of sound along the line of force by the trained adept can both utilize deva activity to effect certain results in connection with the form side of manifestation, and can drive the life within to definite action. hence the extreme danger as has been frequently pointed out of the knowledge of these mantrams and the need to safeguard them from interference and misuse. power over form and over force lies always ready in the hand of those who have d

ALICE A BAILEY05 THE LIGHT OF THE SOUL

uring our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is

cult to paraphrase. its significance consists in this: knowledge, deduction and a decision which is based upon externals, and upon the form through which any life in any kingdom of nature is expressing itself, is (to the occultist) false and untrue knowledge. at this stage in the evolutionary process no form of any kind measures up to, or is an adequate expression of, the indwelling life. no true adept judges any expression of divinity through its third aspect. raja yoga trains a man to function in his second aspect and through that second aspect to put himself en rapport with the "true nature" latent in any form. it is the "being" that is the essential reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower f

ne into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his christ body. strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice the

n control his organs of sense-perception so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifications and becomes equally still. this is one of the early stages of samadhi but is not the samadhi of the adept. it is a condition of intense internal activity instead of external; it is an attitude of one-pointed concentration. the aspirant is, however, responsive to impressions from the subtler realms and to modifications arising from those perceptions which are still more subjective. he becomes aware of a new field of knowledge, though as yet he knows not what it is. he ascertains that there is a w

the soul-perceptions become real to the man upon the physical plane. this meditation therefore is of a very high order as it follows upon the contemplative stage and is soul-meditation with the object of illuminating the vehicle upon the physical plane. 5. right perception. the experience of the soul, and the knowledge of the spirit or father aspect begins to form part of the brain content of the adept or master. he knows the plan as it is to be found on the highest levels and is in touch with the archetype. it is, if i might illustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in whi

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

own "the removal of phenomenality consists in denying that phenomena have any connection with unification or that they can possibly attain to his holy essence; and the affirmation of eternity consists in being convinced that god always existed; and departure from familiar haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of mankind and turning towards the society of god, since any thought of other than god is a veil and an imperfection, and the more a man's thoughts are associated with other than god the more is he veiled from god, because it is universally agreed that uni

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

d guide himself thereby. when the point in evolution is reached where the student can contrast preceding lives, and gain knowledge of the basic colouring of his previous life cycle, then rapid progress in adjusting the life to law is made. when succeeding lives can be likewise apprehended by the student, and their colouring seen and known, then karma (as known in the three worlds) ceases, and the adept stands master of all causes and effects as they condition and regulate his lower vehicle. he aspires to the occult path and considers changes and events in the light of all preceding events, and the longer and more accurate his memory the more he can dominate all possible situations. thus two of the hindrances will be found to be: a. the comparative newness and change which is characteristic

e will perforce be given to the elimination and nullifying of the effects of the chela's violent reactions on other chelas in the same group. it is better to wait and work gradually and- 110- a treatise on white magic copyright 1998 lucis trust intelligently oneself than force one's way unprepared into lines of forces before one can handle either them or their consequences. another factor that an adept has to consider is whether there are in incarnation those chelas with whom a man has to work and who are karmically linked to him by ancient ties and old familiarity in similar work. sometimes it may be deemed wiser for a man to wait a little while before being permitted to step off the physical path until a life comes in which his own co-workers, keyed to his vibration, and accustomed to wo

deemed wiser for a man to wait a little while before being permitted to step off the physical path until a life comes in which his own co-workers, keyed to his vibration, and accustomed to work with him, are also in physical bodies, for a master's group is entered in service to be rendered and specific work to be done, and not because a man is to receive a cultural training which will make him an adept some day. chelas train themselves and when ready for any work a master uses them. they develop themselves and work out their own salvation and as step by step is taken their particular master lays more and more responsibility upon them. he will train them in service technique, and in vibratory response to the plan, but they learn to control themselves and to fit themselves for service. there

e physical body and the organizing of his physical plane life. the student on the probationary path is learning a similar lesson in relation to his astral body, its focus, its desires and its work. the student on the path of accepted discipleship has to demonstrate this control and begin to discipline the mind nature and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the final stand is made and arjuna triumphs in the fight, but only by letting krishna assume the reins of control, by learning mind control and by the revelation of the form of god. by distinguishing between the soul and the form

he forms "indwelt by god, he learns to choose the way of light and to see his form and all forms as custodians of the light. so he buckles down to the work of making the astral body simply a reflector of that light and by the quelling of desire, through the subjugation of the "agnisuryans" who constitute his astral body and are the living substance of the astral plane, he learns to function as an adept on that plane, to pierce through its illusion and to see life true. speaking symbolically the substance of the astral plane is animated by three types of divine force, which, when brought together, produce the great illusion. these are: first, the force of selfish desire. this involutionary energy plays a big part in bringing about evolution, for selfishness is the nursery of infant souls. h

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

tant to remember that the attitude of the training initiate or teacher is one of complete detachment and impersonality; he is aware of the soul light and condition, and of the mental state, but he does not turn his attention to the handling of the affairs of the aspirant on the physical plane, nor to the training of his emotional nature and his astral development. aspirants learn to be master and adept by handling their own physical plane affairs and their astral idiosyncrasies. this they must do in the light and strength of their own souls. we who teach would break a law and hinder their development if we attempted to enforce conditions which- 79- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust come not naturally. we should also overstimulate their

psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19 types of energy. they are consciously wielded only by the three synthetic builders or creators, who ar

are consciously wielded only by the three synthetic builders or creators, who are: 1. the life which expresses itself through seven solar systems. the one about whom naught may be said. 2. the life which expresses itself through seven planets. the solar deity..god. 3. the life which expresses itself through seven planetary centres, or continents. the planetary logos..the ancient of days. what the adept has done has been to bring his seven centres of force, located in the etheric body, into a responsive condition to the higher spiritual forces; as he progresses he will find that he will gradually and sequentially become equally responsive to the above three types of synthetic force. on the path of discipleship, and until the third initiation, he learns to respond to the energy and to the sp

value of the word "four" is the same in detail as that of the word "force, if you eliminate the number five. for humanity, it is the fifth energy which leads to the battlefield, the energy of the discriminating mind, and when that has been in due time used, controlled and transmuted "only the four remains and force has gone. note the detail of the numbering: f o r c e 6 6 9 3 5. 29. ii. number of adept, using energy. f o u r- 215- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6 6 3 9 .24. 6. the creator, unifying the subjective and the objective. it is apparent that force in the first group ends in separativeness, for five is the number of the mind and of man. number nine, the number of initiation, is hidden midway in force, but the climaxing figu

ifth lord will be withdrawn from the major cycle governing humanity, and wisdom and intuitional buddhic response will characterise humanity. there is a close interplay in this major cycle, as far as mankind is concerned, between the two ray lords of harmony and of knowledge. it is again in this numerical relation of four and five that the number nine emerges, which is the number of initiation. an adept of the fifth initiation is one who has achieved complete harmony through right knowledge. this takes place at the fourth initiation and is demonstrated or proven at the fifth. a close study of the tabulations of the rays affecting humanity will have made it clear that they are so many and so diverse that the complexity of the subject is very great. there are numerous influences which tend to

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

quisition at will, but they are all held below the threshold of consciousness. livingness, being, wholeness and unity are the distinctive characteristics of this highly evolved stage, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-called

icating what this state or condition of awareness is not, can any idea be conveyed of what it essentially is. the negations thus met with (and frequently misunderstood by the occidental reader) are, therefore, the result of the futility and inadequacy of language to express the reality then known. after the major initiations are undergone, the state of consciousness of the illumined and liberated adept is such that language serves only to blind and to hinder true understanding. the consciousness of the initiate is of so lofty a nature that it can only be described in terms of release, of negation, and through the emphasis of that which it is not. it is a state of no-thing and non-ego, for all egoic awareness is superseded by a state of being and of consciousness which is only capable of co

s of this dweller is sometimes so strongly orientated in directions other than those of physical existence that a process of abstraction has taken place, with the focus of the conscious interest elsewhere. this is the undesirable side or expression of the same power of abstraction which enables the mystic to see his visions and to participate in heavenly happenings, and which enables the advanced adept to enter into the state of samadhi. in the one case, the vehicle is left unguarded and the prey of any passing visitor; and in the other it is left duly guarded and positively attentive to the call and the note of its owner. it is not possible for me to do more than hint at these various explanations and so start investigators with open minds and the willingness to accept unusual hypotheses

vine vision .5 th 4. intuition .4 th 5. idealism .3 rd atmic. 1. beatitude. 7th 2. active service. 6th 3. realisation. 5th 4. perfection. 4th 5. all knowledge .3 rd it can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. we might, here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis: a. the first sense. hearing. 1. physical hearing. 2. clairaudience. 3. higher clairaudien

not only good health and the full and free use of all the faculties (higher and lower) but direct contact with the soul. it will produce that constant renewing of the body which is characteristic of the life expression of the initiate and the master, as well as of the disciple, only in a lesser degree. it will produce rhythmic expression of the divine life in form. to the clairvoyant view of the adept as he looks at the aspirant or disciple, it causes: 1. the rhythm of manifestation. this is the cause of the appearance and the disappearance of the form. the adept, by looking at the body, can tell just how long it has been in incarnation and how long it will still continue to "appear. the state of the pranic channels reveals this accurately, particularly those found below the diaphragm. th

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ms of character and personality. it will not be possible for me to indicate the work in detail. i intend only to show you as far as is possible how a master prepares the probationer to step from off the probationary path on to the path of discipleship. at this point, i would like to point out that i shall be dealing with a period covering the stages of discipleship from the first stage to that of adept. at the fourth stage, the disciple emerges out of his master's group and becomes what is esoterically called "a fixed aspect of the hierarchy" this is a phrase which is necessarily quite meaningless to you. he comes then under the influence of shamballa and the mode of preparing people for association with that first major centre is very different to that of preparing them for participation

life and these he must dispel. he must transmute them through the burning rays of radiant light. a chela in the light directs the burning, fiery light which dissipates the enervating fog "this is the transmutation. these fires release the hidden light and blend it with the greater" it is, therefore, under the guidance of a chela who is far more advanced than the chela in the light (though not yet adept) that the first lessons in these three processes are learned. whilst this is going on, the aspirant remains unaware of the master's interest in him. the master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. it is in this way that many hierarchical relationships are established. when they are once established through work in the

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

of the will is also closely tied in with the recognition of the unconquerable nature of goodness and the inevitability of the ultimate triumph of good. this is not determination; it is not whipping up and stimulating desire so that it can be transmuted into will; it is not an implacable, unshakable, immovable focussing of all energies in the need to triumph (the enemies of the forces of light are adept at that. victory for the allies did lie in the effort to produce this focussing with better effect than the enemy. the use of the will is not expressed by an iron fixation to stand steady and not yield to evil forces. determination, the focussing of energy and the demonstration of an all-out effort towards victory were only (where the allies are concerned) the expression of a one-pointed des

the cross, or man, with arms stretched out horizontally (the fixed cross) typifying his cosmic origin, was connected with his psychic nature and with the struggles which led to initiation (s.d. iii. 141) note: all the travels of all the heroes of antiquity through the signs of the sun and the heavens. are in each individual case, the personification of the sufferings, triumphs, and miracles of an adept before and after initiation. 5. the signs of the zodiac: each a double sign in ancient astrological magic namely: it was taurus-eve; and scorpio was mars-lupa, or mars with the female wolf. so as these signs were opposites of each other, yet met in the centre they are connected (s.d. iii. 154) references in a treatise on cosmic fire. 6 "until the mystery of the great bear is revealed and is

n is connected with the birth of the spiritual microcosm and with the death of the physical universe (ii. 612) 5 "when the sun passes away behind the 30th degree of capricorn and will reach no more the sign pisces, then the night of brahma has come (ii. 612) references in a treatise on cosmic fire 6 "the mystery of capricorn is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the biblical words `the sheep and the goats (706- 401- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "once in the history of each scheme, an avatar from the constellation capricorn appears on mental levels. this level is the lowest one on which these inter-planetary deities appear. no more can be communicated on this matter. the mystery of

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

work to find ourselves facing an audience in rotterdam, or milan, in geneva or antwerp and find exactly the same quality in the people as in great britain and the united states. the same things could be said to them; the same vision of brotherhood and of discipleship. their reactions were the same. they understood and longed for the same liberation and the same spiritual experiences. i got quite adept at speaking through an interpreter. when lecturing in italy dr. assagioli would act as my interpreter and when in holland the head of our work there, gerhard jansen (usually called gerry by those of us who love him) translated for me. i watched him sometimes in a cosmopolitan crowd and heard him switch with equal facility to half a dozen different languages. prior to the war he did a fine pi

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

rference must be permitted in the work being done by the patient's soul, set in motion by the aid of the healer. the master jesus on the cross could not respond to any saving process (even had he desired to do so) because the soul body as is always the case at the fourth initiation-was destroyed; there was nothing to respond to the evocative power of an outside person, interested or loving. as an adept and as one in whom monadic consciousness was firmly established, the powers then available to jesus could not be used in the saving of his physical body. at the same time, it must be remembered that he would have no desire to save it, because he now possessed the power (demonstrated later in the gospel story) to create a body at will in order to meet his needs. the subtle and subjective sin

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

lise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of light leads to the heart of a dark blue disk at the very centre of which you were told i could be contacted. those of you who are in any way adept at meditation work know well that the light in the head when seen and recognised passes usually through three stages of intensification: a. it is, first of all, a diffused light, surrounding the head, discovered later within the head and producing an inner radiance, which is the rudimentary halo. b. this diffused light then consolidates and becomes an inner radiant sun. c. finally, at the ce

he eye of vision is the illumined mind. upon the path of initiation it is that of which the eye of the mind is the exteriorisation the intuitional perception of the soul itself. but as evolution proceeds, that- 174- discipleship in the new age- volume ii copyright 1998 lucis trust which is brought to the point of perceiving the existing verities differs vastly as the centuries slip away. e'en the adept of the present is pronouncedly more perceptive and more accurately interpretive and his vision more penetrative than was the adept in atlantean days, and the initiate who will achieve initiate-perception during the coming aquarian age will be greatly in advance of those who now function as the adepts of today. i have warned you that discipleship is becoming increasingly difficult. this is ow

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

copyright 1998 lucis trust tied in with the recognition of the unconquerable nature of goodness and the inevitability of the ultimate triumph of good. this is not determination; it is not whipping up and stimulating desire so that it can be transmuted into will; it is not an implacable, unshakable, immovable focussing of all energies in the need to triumph (the enemies of the forces of light are adept at that. victory for the united nations does not lie in the effort to produce this focussing with better effect than the enemy. the use of the will is not expressed by an iron fixation to stand steady and not yield to evil forces. determination, the focussing of energy and the demonstration of an all-out effort towards victory are only (where the united nations are concerned) the expression

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

n, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. all subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the real man. they form the opposite to what we understand by the world of the master and the two are in direct opposition to each other from the standpoint of the aspirant. the adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this

yond the third. here the initiate has reached the point where he grasps the significant fact that the way into the innermost centre is most securely guarded; no one can pass onward and take those more advanced steps which admit into the higher worlds of being and of unparalleled potency until he has demonstrated within the framework of his own life a definite control of energy (and this the black adept also possesses, purity of motive (which the black adept can likewise have, if by purity of motive you mean single-hearted and one-pointed intent, deep love of humanity (which the black adept never has, selflessness, willingness to follow the light wherever it may lead, ability to begin work within the larger framework the moment such an attempt becomes possible, clear vision and spiritual in

mantram definitely appropriate to the third initiation. it is only effective in its invocative appeal when used in conjunction with a word of power. this word of power is communicated to the candidate (ever an initiate of the second degree) by the christ who has initiated him in the first two initiations but whose protective aura (in conjunction with the initiate's master and another master or an adept of the fourth initiation) is required before the star can shine forth the focussed light of the one initiator. for the first time the expanded consciousness of the initiate can contact shamballa and the one who rules there, the lord of the world. for the first time, the focussed purpose which brought sanat kumara into incarnation makes an impact upon the enlightened brain of the initiate, br

a treatise on cosmic fire, page 789 i have earlier told you that the astral body is an illusion. it is eventually discovered to be nonexistent by the man who has achieved the consciousness of the initiate. when buddhi reigns, the lower psychic nature fades out. when the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent. there are then as far as his individual consciousness is concerned only three focal points or anchorages (both of these expressions are inadequate to express the full meaning: 1. humanity, in which he can focus himself at will through the medium of what is called technically the "mayavirupa" a bodi

ALICE BAILEY THE LABOURS OF HERCULES

e name "aspirant [157] there are two words i want to see ruled out of the vocabulary of the occultist "initiate" and "master "initiate" is delightfully separative, it is a pedestal word "master" has bred in the consciousness of people the feeling that there exist superhuman men who assume the attitude of directors or masters over their disciples; who tell them what to do and how to do it. no real adept has ever been known to do that. i like the words aspirant" and "disciple. aspirant is a blanket word that covers us at every stage of our development. if you want a more technical word, use disciple; it is a hiding word, because an aspirant of the lowest degree is a disciple. the christ himself is also a disciple. it does away with grades and classes and degrees and varied stages of evolutio

ANALYSIS OF THE 5 6 INITIATION

ete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh

perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isi

y isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chie

ept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred a

man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joini

ARCHANGELIC FORCE ON THE PATHS

ecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of th

ic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a

because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to th

BALANONES TEMPLE OF SET FAQ

achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we ti

thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes you can consider them as variations upon the fourth degree. why do you turn the pentagram upside down? or as flagg@tiac.ne

e ii, using the information and inspiration provided by the _crystal tablet, by correspondence and other contact with setians, and through your own work towards initiation- following from our choice to avoid all practices that would create a barrier between us and our self-created divinity, the setian can not in good faith hold membership in any other religious organization after he has become an adept. membership in organizations that advocate illegal action are likewise incompatible with setian affiliation. one cannot be for one's own xeper, and be working to restrict the xeper of another- the application and its approval. though some applications are approved and acted upon quickly, other applications for membership in the temple of set seem to take a very long time. our "staff" are all

amily, and career. therefore, be prepared for some delay in the processing of your application. if the delay seems overly long, it's always helpful to send a friendly query to the executive director asking about its status. one applicant asked on xepera-l "i sent off my letter of application about three weeks ago now- and i still haven't heard a word. any idea how long it takes to get a response- adept foster answered: once you've submitted your letter of application, it can take anywhere from one to three months before you hear anything. i know it sucks to have to wait that long without knowing, but these things take time- especially when you consider exactly how busy the temple's executive director is (and that being the e.d. is a full time job, on top of a normal *paying* full time joba

nitiate in a small town in north carolina with some resources at his disposal for traveling to other places for contact with other setians but probably without adequate resources to be able to make it to a normal pylon meeting should one be within a reasonable distance of his location (which there probably isn't) ever manage to have enough contact with a priest of the temple to be reconized as an adept? from "koyote, date: fri, 18 dec 1998 (all of this is from the p.o.v. of a first degree setian with little face to face contact due to where i am and my job hours- i work most on weekends) recognition, you should remember, is just that- recognition. the work must be done by you. communicating that can take many forms other than direct f2f. publishing articles in the various newsletters, comm

BASIL VALENTINE TWELVE KEYS

evealed by god for the health and happiness of earthly life. let me assure you that i fully intend to fulfil my promise, and to be as plain with you as the rules of our art permit, not misleading you by sophistical deceptions, but opening up to you the spring of all blessings even unto the fountain head. i propose to set forth what i have to say in a few simple, straightforward words, for i am no adept in the art of multiplying words; nor do i think that exuberance of language tends to clearness; on the contrary, i am convinced that it is many words that darken council. let me tell you, then, that although many are engaged twelve keys of basil valentine 8 of 95 in the search after this stone, it is nevertheless found but by very few. for god never intended that it should become generally k

BEHOLDERS OF NIGHT

ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the

own, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life is a

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

marpo with another deity named yangneber (yang ne ber, who was also a prince of khotan in a previous life. see the conclusion for a further analysis of this deity. 67 tibetans have a penchant for instilling the surrounding geography with multiple layers of sacrality. also, it is widely believed among tibetans that there are hidden lands within the tibetan geography accessible only to spiritually adept practitioners. these secret holy lands are buddha fields manifested on earth to advance the enlightenment of individuals. see dowman 1988; gyatso 1987; and huber 1999, pp. 39-57 for more on tibetan 36 tsiu marpo tells padmasambhava that his abode is a charnel ground in india as well as a specific cavern in tsang. indeed, though tsiu marpo first meets padmasambhava in india, he and his horsem

protector deities bound to their oaths. since tamdrin is a wrathful emanation of avalokite.vara and thus an active tutelary deity, it can be speculated that the ritual performer must first transform himself into tamdrin in the exalted realm of his ma..ala before the ritual can be activated toward significant ends. this speculation can only be confirmed by actual observation of the ritual or by an adept familiar with this specific material and thus able to confirm the surrounding practices. there is no guarantee that this specific ritual text is even actively performed today. what is significant overall is that what is absent from the ritual text reveals more than what is provided. these moments of silence suggest those ritual activities that are taken for granted and thus are ubiquitous wi

zhep dorj. i include only fragments pertinent to this study so as not to repeat the redundancy of information found within the whole text. the pages of this text follow the numerical system. given the esoteric nature and obscure ritual terminology found in these texts, especially the warlord s tantra, these translations are imperfect. some segments are ambiguous and would even require the aid of adept tibetan practitioners to illuminate their meaning. thus, these translations are as accurate as they can be for the moment and anticipate future clarification. 152 appendix a the warlord s tantra with accompanying s.dhanas title page (299) part i: the warlord s tantra (300-312.3) the seven chapters of pudri marpo s heart tantra (300-312.3) chapter 1: introduction (300-301.6) chapter 2: lineag

BLACK SERPENT1

is still considered one of their very best. fast-forward a few years and the re-release of stormblast hits the streets with the first single (in america, that is) sorgens kammer del ii. this song shows dimmu borgirs maturing over the years. the music is heavier with a tight sound sure to please fans old and new. the album, in my opinion, is superior to the original due to a cleaner sound and more adept songwriting. the cd comes with a dvd, which was recorded in san antonio on the 2004 ozzfest tour. i won t give away any spoilers so you, the reader, will have to take a look. all i will say is the performance is first class. next time you are at your local music store, or surfing the internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to levi

BLACK WITCHCRAFT

s to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted obje

solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes

ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 7

BLAVATSKY H P ANTHROPOGENESIS

r taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed

r (zohar, fol. 186) vide infra, part ii "esoteric tenets corroborated in every scripture- 20. their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight (a (a) the "shadows" or chhayas, are called the sons of the "self-born" as the latter name is applied to all the gods and beings born through the will, whether of deity or adept. the homunculi of paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. the name "sons of twilight" shows that the "selfborn" progenitors of our doctrine are identical with the pitris[[vol. 2, page] 121 leda, castor and pollux. of the brahmanical system, as the title is a reference to their mode of birth, these pitris being stated to h

to the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and the evil grows from the roots of the tree of life (comm) but then also "in the kabala i

s being formed of the earth. in saying so, he means neither adam and eve, nor yet his own hellenic forefathers. his language is simply allegorical, and by alluding to "earth" he means "matter" as the atlanteans were really the first purely human and terrestrial race- those that preceded it being more divine and ethereal than human and solid. yet plato must have known, as would any other initiated adept, about the history of the third race after its "fall" though as one pledged to silence and secrecy he never showed his knowledge in so many words. nevertheless, it may become easier now, after acquainting oneself with even the approximate chronology of the eastern nations- all of which was based upon, and followed the early aryan calculations- to realize the immense periods of time that must

s the supernatural power of casting off for the assumption of others, he has the power of influencing the weather, producing droughts or fertilizing rains at pleasure, of raising tempests and allaying them. volumes could be compiled from the scattered legends which everywhere abound relating to this subject" this "mysterious being" is the mythical dragon, i.e, the symbol of the historical, actual adept, the master and professor of occult sciences of old. it is stated already elsewhere, that the great "magicians" of the fourth and fifth races were generally called the "serpents" and the "dragons" after their progenitors. all these belonged to the hierarchy of the socalled "fiery dragons of wisdom" the dhyan chohans, answering to the agnishwatta pitris, the maruts and rudras generally, as th

BLAVATSKY H P COSMOGENESIS

ment they were made public; nor did it contain the religion of buddha, but simply a few tenets from a hitherto hidden teaching which are now supplemented by many more, enlarged and explained in the present volumes. but even the latter, though giving out many fundamental tenets from the secret doctrine of the east, raise but a small corner of the dark veil. for no one, not even the greatest living adept, would be permitted to, or could- even if he would- give out promiscuously, to a mocking, unbelieving world, that which has been so effectually concealed from it for long aeons and ages "esoteric buddhism" was an excellent work with a very unfortunate[[vol. 1, page] xviii introductory. title, though it meant no more than does the title of this work, the "secret doctrine" it proved unfortunat

s indeed extraordinary to find great scholars speculating on the possibility of the vedanta, and the uttara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e, the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mytholo

e are living things, whether they be atoms or planets. but what is the belief of the inner esoteric schools? the reader may ask. what are the doctrines taught on this subject by the esoteric "buddhists? with them "alaya" has a double and even a triple meaning. in the yogacharya system of the contemplative mahayana school, alaya is both the universal soul (anima mundi) and the self of a progressed adept "he who is strong in the yoga can introduce at will his alaya by means of meditation into the true nature of existence" the "alaya has an absolute eternal existence" says aryasanga- the rival of nagarjuna* in one sense it is pradhana; which[[footnote(s* aryasanga was a pre-christian adept and founder of a buddhist esoteric school, though csoma di koros places him, for some reasons of his own

unded by the advaita vedantists, none but the upadana can be speculated upon; that which is in the minds of the vaishnavas (the vasishta-dvaita) as the ideal in contradistinction to the real- or parabrahm and isvara- can find no room in published speculations, since[[vol. 1, page] 56 the secret doctrine. that ideal even is a misnomer, when applied to that of which no human reason, even that of an adept, can conceive. to know itself or oneself, necessitates consciousness and perception (both limited faculties in relation to any subject except parabrahm, to be cognized. hence the "eternal breath which knows itself not" infinity cannot comprehend finiteness. the boundless can have no relation to the bounded and the conditioned. in the occult teachings, the unknown and the unknowable mover, or

his phenomenal universe as a great illusion, the nearer a body is to the unknown substance, the more it approaches reality, as being removed the farther[[vol. 1, page] 146 the secret doctrine. from this world of maya. therefore, though the molecular constitution of their bodies is not deducible from their manifestations on this plane of consciousness, they nevertheless (from the standpoint of the adept occultist) possess a distinctive objective if not material structure, in the relatively noumenal- as opposed to the phenomenal- universe. men of science may term them force or forces generated by matter, or "modes of its motion" if they will; occultism sees in the effects "elemental (forces, and, in the direct causes producing them, intelligent divine workmen. the intimate connection of thos

BLUE EQUINOX

l object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. when the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an adept, becomes a bigot and fanatic. the a.a. does not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books, principally fiction, of a generally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and

able for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this

r instruction. course iii the following books are officially appointed for the study of the neophyte: 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 our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth words of curriculum of a.a. 31 a master of the temple. the nature of this book is sufficiently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in th

propriate to the signs of the zodiac. liber cmxiii. liber viae memoriae. gives methods for attaining the magical memory or memory of past lives, and an insights into the function of the aspirant in this present life. liber iii. liber jugorum. an instruction for the control of speech, action and thought. liber xiii. graduum montis abiegni. an account of the task of the aspirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts. this book has not been published. it is the active counterpart of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. libe

st in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose t

BOOK T

re resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved and salient flames, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fair blue queen ibis ibis, crayfish issuing from cup, river goldbrown blue prince eagle scorpion, eagle; serpent issuing from cup, lake brown grey or brown princess swan dolphin lotus, sea with spray, tu

darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

to, in the craft, as skyclad "clad only by the sky. this certainly seems a preferred and recommended practice. but there are times when, perhaps due to temperature, you may wish to be robed. it may even be that you just prefer to be robed most of the time anyway. that's all right. robes can be as simple or as elaborate as you like. i here give you instructions for making a simple one. those more adept with a needle than i am may elaborate to their heart's content. any type material will do, the choice is up to you polyester (if you in a recent discussion on witchcraft, the question came up "what proof is there that witches always worked naked? is this tradition, or is it a recent innovation' there are certainly many early illustrations of naked witches anointing themselves preparatory to

n a comfortable, straight-backed chair. you should be able to sit well back spine straight with your feet flat on the floor. the chair should, preferably, have arms to it on which to rest your arms. it need not have a high back, in fact it is better if it does not. you may prefer to sit or lay on the floor. if you choose to sit on the floor, the lotus position is not recommended unless you are an adept and completely comfortable with it. you should select a location that allows you to lean against something for back support. the floor surface should be comfortably soft. it is helpful, though not absolutely necessary, to reduce the presence of man-made fibers such as metal, plastic and synthetics, as much as possible. ideally a soft sheepskin or a heavy woolen item, such as a blanket or rug

extends several inches beyond the etheric body. then, beyond the astral body, are the mental and spiritual bodies. due to their elasticity, and the speed at which they function, it is impossible to define physical limits for these last two. although the vibrations of the non-physical bodies are too high a rate to be detected by the physical eye, the energy patterns that emanate can be seen by the adept. these energy patterns are what is known as the aura. usually the energy of the etheric body is detected, or "seen, first because of its denseness. as your perceptions improve you can begin to detect the energy that radiates beyond the etheric body. often it can be seen flowing, ebbing and spiralling much like the northern lights. the colors detected are usually indicative of the person's st

lmost like a miniature television picture. it might be in black-and-white but is more likely to be in color. it might be still or it might be moving. it might be from the past, present or future. also, it is very likely to be a symbolic picture, requiring some interpretation much like a dream. initially you have no great control over what you see. you must just take what comes. as you become more adept, you may meditate for a few moments before gazing on what you wish to see. then, when you start to gaze, clear your mind and try to keep it blank. most people seem capable of success at scrying. if you get nothing the first time you try, then try again the next night, and then the next. it may take a week or more before you get anything, but keep trying. do not, however, try for more than ab

ive tendencies. can be bitingly sarcastic if crossed. believes in liberty and equality. can usually predict the probable outcome of actions and businesses. 5: mercury letters e, n, w active, both physically and mentally. inquiring, exploring. fond of reading and researching. good at languages. would make a very good teacher, writer, secretary. makes friends easily. usually methodical and orderly; adept at simplifying systems. 6: venus letters f, o, x gentle and refined; pleasant and sociable. usually good looking. natural peacemaker; able to soothe ruffled feelings. often experiences difficulties in financial fields. excellent as a host or hostess. friendly and agreeable. 7: neptune letters g, p, y frequently possesses e.s.p. extremely "psychic. introvert. although s/he does not say much

CASE PAUL F THE BOOK OF TOKENS

s the adepts who had gone before him placed in his care. the modesty of this great soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment

CHAOS MAGICK AND LUCIFERISM

intings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-w

sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the consciou

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

reas. the roles, for example, of black and white practitioners were similar. for english colonials "spiritual professionals" included not only the official and authorized dispensers of divine grace, the clergy, but also "cunning" men and women, supernatural experts who\ 50\ drifted across early american villages and towns, revisiting pre-reformation traditions of magic and miracle. believed to be adept at treating sickness, cunning persons functioned as popular spiritual seers, diviners, and fortune-tellers in anglo-american communities. african american conjurers were also sought out for their abilities to read the future. divination was a system of sacred disclosure that had been a common religious specialty in africa, where it was viewed as a reliable procedure for mediating the invisib

e west indies were thought to possess the accumulated wisdom of old world poisoning techniques. it was frequently reported that native african slaves carried old world knowledge of herbs, roots, and other preparations necessary for creating toxic substances with them to the new world. alexander garden, an english commercial botanist in colonial south carolina, asserted that africans were uniquely adept at extracting lethal substances from local vegetation "i greatly c suspect that the negroes bring their knowledge of the poisonous plants" he pondered "which they use here, with them from their own country" some blacks were believed to have learned poisoning abilities as a supplement to a larger complex of ritual talents; others were regarded as innately "gifted" at harming and poisoning pra

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

t the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, h

ance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol represent

n the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 s

directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolica

however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero spac

COSIMANO CHARLES ELEMENTARY PSIONICS

cially psychic work of any kind, will kick in and the person will subconsciously act to influence the outcome of the experiment. for that reason, all psychic experiments should be done with unwilling and unknowing subjects and the ethics be damned. second, and this is super important, you can get into real serious legal type trouble for making people healthy without a license. and when you become adept at this, never, under any circumstances, take money from people for doing anything involving health. you can charge for killing folks but making them healthy will get the fda after you and then you have to read psionic terrorism and nuke the fda and it gets all very complicated and time consuming. now i realize that by saying this i am going to give most radionic practitioners screaming fits

reserved for those times when a disease is making the rounds, usually during what is commonly called flu season, though the flu does not follow the calendar. now, i know that there are writers who suggest that you can make a health-protecting thoughtform for general use, but my own experience has found that strengthening the etheric body seems to work better for that purpose. by now you should be adept at making thoughtforms, so you should have little trouble making this one. let s assume that in the place where you work there has been a severe outbreak of stomach colds since one of your co-workers brought her obnoxious child to the office (children are plague carriers and their presence in any environment breeds contagion. you already have your field in place so you are not too worried, b

set up the helmet and stick pad as before but this time, once you have the contact rate, place the witness on the pad, close your eyes and see the person in your mind. it s sort of like psychometry, well, it is psychometry but with an advantage. in ordinary psychometric work, the experimenter will just hold a witness and take what impressions he is lucky enough to get. some people can become very adept at this and cause all manner of embarrassment to their friends. me, i never could do it. if you handed me a ring belonging to a dwarf, i would say that he was six-foot-eight and his name was wotan! with the machinery it is a different matter and with its targeting capacity you will be able to zero in on your subject and be able to come up with things you never dreamt of, and quite possibly t

DARK GODS

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 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 legen

ne 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 earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda for global dictatorship that it re

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

genuinely believe it is the best way to run the world, but, i most strongly suggest, they are fundamentally misguided because they do not appreciate how such a world can be easily manipulated by the few to the detriment of all. most importantly, they do not realise that the prison warders are manipulating the whole thing, including them. another significant name in this period was dr john dee, an adept (high initiate) and the official astrologer to queen elizabeth i. he was also her unofficial secret agent, and signed his reports 007.6 in a diary entry written in prague in 1586, dee describes an encounter with a "little man" whose feet "seemed not to touch the ground by a foot height, who moved in a little fiery cloud" and who went up into the sky "in a great pillar of fire. in prague, dee

the form of a snail between the navel of pegasus, the girdle of andromeda, and the head of cassiopeia."7 what roger bacon describes in the manuscript that was acquired by john dee is now known to be accurate and the illustration he includes of the andromeda 32..and the truth shall set you free nebula is also correct, but it is depicted from an angle which cannot be seen from the earth! dee was an adept and channeller of great renown and claimed to communicate with an 'angel with a wand, an extraterrestrial. the knowledge held within the secret society network has always been far- often centuries- in advance of what the mass of the people are allowed to know. the knowledge of the existence of america and its long term place in the plan was well known to these elizabethan adepts, as it was t

DAVID ICKE CHILDREN OF THE MATRIX

s beyond this world, many within the underground military-industrial networks, and with many of the 'abductees' of recent years. and not only psychic assimilation, but also supernatural possession (by rep-oltergiest parasites) and also genetic assimilation as well "what if these 'wer-dracs 'repti-poltergiests 'demon-aliens, or whatever one might wish to call these serpentine sorcerers, had became adept over time at superficial molecular shape shifting as the indwelling 'poltergiest' or 'astral parasite' literally absorbed, consumed, devoured, or assimilated the reptilian 'host' from the inside out? what if in addition to this they were able to project some type of hypnotic or possibly laser-type holographic field around themselves so as to be able to intermingle with humans, undetected for

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

etations of its symbols- for what reason- those brethren in the visible organization "deserve only to be mislead. if a man were to make it known to his fellow brethren that he believes in jesus christ he would immediately be placed into the visible organization of freemasonry. he would never learn the truth either unless he researched this subject independently. this man wouldn't be considered an adept, or a sage, or on of the elect. those terms are reserved for the members of the invisible organization. you would be one of those who were deliberately lied to about the doctrines of masonry, and given deliberate misinterpretations of its symbols, so that you would merely think you knew the truth "so masonry jealously conceals its secrets and intentionally leads conceited interpreters astray

DAVIDSON DAN SHAPE POWER

king adversaries. 3.7 feng-shui, a chinese method of chi control feng-shui is both an art and a method ol understanding nature and the universe. analysis of the chinese art of feng-shui shows that it has mechanisms for controlling chi or aetheric force by utilizing shape, location, landscape, and placement of objects to maximize or minimize the local chi or aetheric forces. the feng-shui masters, adept at the art, are able to utilize its rules as well as use divination to effect maximum control of situations, maximize health, effect longevity, protect homes and businesses from negative force and events, etc. feng-shui is based on 1 "li" roughly translated as the laws of nature, 2 "su" or the numerical proportions of nature, 3) the breath of nature, the yin and yang, the dragon and the tige

DEITUS

the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over 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

DEMONIC BIBLE

ype have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings whic

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

this dictionary. compare and contrast the meanings of the various writers for yourselves. look up the etymology of words for yourselves. discuss your research with your own sponsors. with this closing bit of advice, we wish all of you the best of luck in your studies and future endeavors, and continue to remain most sincerely, yours in the light, frater pneuma asteros (michael w. humphrey) chief adept, imperator& president, order of the astral star, inc. georgetown, ky, june 3rd, 1996- a- a.a; argentium astrum, the; order of: see order of the argentium astrum, the. abjure: from the latin "ab" meaning "away from" and "jurare" meaning to swear. thus to abjure literally means "to swear away from" the classical operations of magickal banishing (q.v) and exorcising (q.v. abjuration: 1) to abju

say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconscious

, and "one who shows the way "a person who does something first "a commander "to train "to educate" and "to weigh in the balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's poin

der of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of

t the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is c

DION FORTUNE MYSTICAL QABALA

ess. those who have penetrated furthest into the unseen have given us symbolic descriptions by means of which we may turn our minds in the direction of the absolute, even if we cannot reach it. they have spoken of negative existence as light "ain soph aur, the limitless light" they have spoken of the first manifest as sound "in the beginning was the word" i remember once hearing a man, who was an adept if ever there was one, say "if you want to know what god is, i can tell you in one mystical qabala page 25 word: god is pressure" and immediately an image leapt to my mind and a realisation followed. i could conceive the outflowing of life through every channel of existence. i felt that a genuine realisation of the nature of god had been conveyed to me. and yet, if one catfle to analyse the

ake a great mistake if we try to prove with herbert spencer that because a thing is unknown by any capacity of the mind we at present possess, that it must for ever be unknowable. time is not only increasing our knowledge, but evolution is increasing our capacity and initiation, which is the forcing-house of evolution, bringing faculties to birth out of due season, brings the consciousness of the adept within reach of vast apprehensions which are as yet below the horizon of the human mind. these ideas, though clearly apprehended by himself after another mode of consciousness, cannot be conveyed by him to anyone who does not share this mode of consciousness. he can only put them forth in symbolic form; but any mind that has in any way had experienc of this wider mode of functioning will be

f knowledge until this technique of the mind has been mastered; for it is not the [page 66] conscious mind to which the tree appeals, but subconsciousness, for the logical method of the qabalah is the logical method of dream association; but in the case of the qabalah the dreamer is the racial subconsciousness, the oversoul of the peoples, the earth-spirit. into communion with this earth-soul the adept enters by means of meditation on the prescribed symbols. this is the real import of the tree and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as we

details yield many significant symbols to meditation. these images are so old, and have been built with such a wealth of magical working, that they are apt to build themselves up of their own accord during meditation upon the sephiroth. in the course of my own work on the qabalah i saw most of [page 106] them long before i had access to the tables that gave the in practical working the initiated adept builds them detailed symbolism, and it is a very valuable magical exercise up to practise the visualisation of the magical images in their fullest detail. much of this detail can be gleaned frorn the accounts i give of each sephirah, but readers who have specialised knowledge of the eastern or classical pantheons any can elaborate these images to any extent, surrounding thern with all the pa

or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he has won. but the adept who starts his work in the kether of atziluth, that is to say in spiritual principle, and works that principle downwards to its expression on the planes of form, employing power drawn from the unmanifest for this purpose, has made his operation a part of the cosmic process, and nature is with him instead of against him. 15. we cannot hope to understand the nature of kether in atailuth, but w

DION FORTUNE PSYCHIC SELF DEFENSE

not present, and at the end of a few days a very chastened miss l. began to go about her household duties again. there were relapses, and there were struggles, but in the course of a few weeks she became comparatively normal, and when i met her again some eighteen months later there had been no relapse. two curious incidents occurred during the period of her treatment at the hands of this man, an adept if ever there was 20 of 103 one. the house in which she had a room was a very old one, and the front door exceedingly massive. it was secured at night by two enormous bolts that extended right across it, a chain that could have moored a barge, and a huge lock with a key the size of a trowel. when the door was opened in the morning it acted as an alarm clock for the entire village. it creaked

or so; or it may be projected as a nebulous cloud, connected with the medium by a tenuous thread. this cloud can be organised into distinct forms, having the semblance of life and acting as vehicles for conscious wills. there is a great deal of information available on this subject in the literature of spiritualism, to which reference may be found in the bibliography at the end of this book. the adept who was head of the occult college to which i have previously referred, and from whom i received my first training in occultism, was able to perform this operation, and i have many times seen him do it. he would go into deep trance, after a few convulsive movements, somewhat like a slow tetany, and would then lose about two-thirds of his 22 of 103 weight. i have many times helped to lift him

e time every evening the dogs in a neighbouring mews began a furious outcry of barking and howling, and a few moments later the french window leading on to the verandah would open. it did not matter how often they got the locksmith to it, nor how they barricaded it, open it would come at the appointed time, and a cold draught sweep through the flat. this phenomenon took place one evening when the adept, z, was present, and he declared that an unpleasant invisible entity had entered. they lowered the lights, and were able to see a dull glow in the corner he indicated, and when they put their hands into this glow, felt a tingling sensation such as is experienced when the hands are put into electricallycharged water. then began a mighty spook-hunt up and down the flat, and the presence was fi

taint, vice, and psychic attack, it is difficult to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another perso

he stabs were of such a nature that they bled freely. i remember waking up one morning to find a patch of blood the size of the palm of my hand on the pillow; it had apparently come from a small puncture just behind the angle of the jaw. several others had similar experiences. i have never seen anything like it, either before or since, nor did it occur again after miss l. left. i did not tell the adept z. about it at the time, and later, when i was reminded of the incident and mentioned it, the opportunity for investigation had gone by. he expressed the opinion that it was a vampire's work, and cited similar cases which he had met with in the course of his experience. he said he had seen cases in africa where the victim had become so bloodless that it was with difficulty that a specimen of

ELLIS LOW TWELVE 1907

that had broken away from the reservation. some of the exploits on both sides were so incredible that they would not be believed if told. truth forces one to say that there never would have been the slightest chance of success on the part of the united states cavalry but for the help given by the native scouts. matched against their own race, it was simply "greek meeting greek" one was as much an adept in woodcraft as the other. sometimes our men failed because the others were the wiser in certain contingencies. again, it was the other way. all this backed up by an indomitable, remorseless pursuit, such as had never been seen before, fixed the end from the beginning. it is hard to understand the marvellous skill with which several of our scouts had discovered the apache camp without being

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

iens, alchimistes, devins, etc (leipzig, 1785.89. he died at dresden. adepts according to the theosophical society and some occultists, adepts are individuals who, after stern self-denial and consistent self-development, have prepared themselves to assist in influencing the advancement of the world. the means by which this is attained are said to be long and arduous, but in the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to b

ave practiced self-denial and self-development in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (and thus resembles the guru in the hindu tradition) and helps the apprentice by communion and inspiration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of their sciences. adhab-algal the islamic purgatory, where the wicked are tormented by the dark angels munkir and nekir. adjuration a formula of exorcism by which an evil spirit is commanded, in the name of god, to do or say what the exorcist requires of him. adler, margot (1946) margot adler, author and wiccan priest

theus books, 1982. sherman, harold. wonder healers of the philippines. los angeles: devorss, 1967. valentine, tom. psychic surgery. chicago: henry regnery, 1973. agricola name adopted by mineralogist georg bauer (1490.1555, who had also searched for the elixir of life and the secret of the philosophers stone. agrippa von nettesheim, henry cornelius (1486.1535) german soldier and physician, and an adept in alchemy, astrology, and magic. he was born at cologne september 14, 1486, and educated at the university of cologne. while still a youth he served under maximilian i of germany. in 1509 he lectured at the university of dole, but a charge of heresy brought against him by a monk named catilinet compelled him to leave dole, and he resumed his former occupation of soldier. in the following ye

ect of alchemy. eugenius philalethes, for example, in his work the marrow of alchemy, argues forcefully that the real quest is for gold. it is constantly impressed upon the reader, however, in the perusal of esteemed alchemical works, that only those who are instructed by god can achieve the grand secret. others, again, state that while a novice might possibly stumble upon it, unless guided by an adept the beginner has small chance of achieving the grand arcanum. the transcendental view of alchemy, however, rapidly gained ground through the nineteenth century. among its exponents was a. e. waite, who argued, the gold of the philosopher is not a metal, on the other hand, man is a being who possesses within himself the seeds of a perfection which he has never realized, and that he therefore

lopedia of occultism& parapsychology. 5th ed. 24 by the medieval illumines. their expression was generally a mixture of the most ardent hope and a fixed despair. among the adepts who sought the laboratory of monsieur l, figuier noticed especially a young man in whose habits and language he could see nothing in common with those of his strange companions. he confounded the wisdom of the alchemical adept with the tenets of the modern scientist in the most singular fashion, and meeting him one day at the gate of the observatory, m. figuier renewed the subject of their last discussion, deploring that a man of his gifts could pursue the semblance of a chimera. without replying, the young adept led him into the observatory garden and proceeded to reveal to him the mysteries of modern alchemical

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who played a prominent part in the scientific study o

s, father maguire blessed the congregation magnetic phenomena encyclopedia of occultism& parapsychology. 5th ed. 966 and went to pray with the sick. subsequently a 46-year-old mother, paralyzed for several months with a cancerous tumor, claimed that she regained the use of her left arm and was able to walk again after being virtually immobile (see also healing by touch) magus a master magician or adept. the magi, or magicians (plural form of magus, were the wise men of the ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the

1993. jaini, padmanabh s. the jaina path of purification. berkeley: university of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultural research society, 1951. maier, michael (ca. 1568.1622) german alchemist, born at rensburg in holstein. he was one of the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pursued the study of medicine in his youth, then practiced at rostock with such success that emperor rudolph ii appointed him as his physician. some adepts eventually succeeded in luring him from the practical work he followed into the complex and tortuous paths of alchemy. in order to confer with those who he believed possessed the transcendent mysteries, he trave

dia of occultism& parapsychology. 5th ed. marion, frederick 979 claimed paranormal powers. born in prague, czechoslovakia, october 15, 1892, he was the son of a businessman and grew up in a practical atmosphere. when he manifested psychometric and clairvoyant talents, his family was annoyed rather than impressed, and prescribed castor oil for an oversensitivity. at school, however, the boy became adept at games of locating hidden objects and sometimes enlarged this talent by giving detailed descriptions and information relating to the owners of the objects. towards the end of his school days, he found it expedient to present his psychic abilities in the form of so-called tricks at school concerts and other entertainments. he passed his final examination in mathematics, not because he under

rinted with the prophecies of paracelsus. blauvely, n.y: rudolf steiner, 1973. levi, eliphas. transcendental magic. london: george redway, 1896. rev. ed. london: william rider, 1923. paracelsus. the archidoxes of magic. translated by robert turner. london, 1656. reprint, new york: samuel weiser, 1975. medieval magic in the belief of the medieval professors, the science of magic conferred upon the adept power over angels, demons (see demonology, elementary spirits, and the souls of the dead, the possession of esoteric wisdom, and actual knowledge of the discovery and use of the latent forces and undeveloped energies resident in man. this was supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perceptio

EVERBURNING LAMPS

er-burning lamps of the ancients. by w. wynn westcott frater roseae crucis. the ordinary englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instanc

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ntext, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genui

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ulty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experie

ithin the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, herme

wed by an art of memory.4 if we think back for a moment to the solar rites described by ficino's disciple, diacceto, in which the solar talisman was cultivated with rituals and orphic hymns, until the imagination was emotionally disposed to receive a "kind of imprint",5 it may seem that the planetary incantations of circe were disposing the imagination to receive imprints of planetary images. the adept would then proceed to the art of memory with an imagination already stamped with celestial images, the necessary prehminary for magic memory. i am not sure if this is the right explanation of the unexplained connection between the incantations and the following art of memory, but it is a possible one. the comparison with genuinely ficinian magic, with its elegance, its graceful and learned i

FRATER U D PRACTICAL SIGIL MAGIC

name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room to maneuver when creating magical coordinates individually. here the adept is expectedly grow into a ready-made system instead of fashioning one, this is a completely different approach, the value or non-value of which we will not discuss here. the nearest thing to pragmatic magic, existing already in 1917 i.e. 1921 (the date of the second revised edition of his major work on magic as an experimental science, was staudenmaier. the works by mahamudra, which have of

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

at the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s just become aware of the spiritual world and perhaps learned to function in the soul-body only recently is capable of performing this feat. this requires a vastly more spiritual development, and only those who are very high in the scale of initiation at our present time are able to perform the feat. the method is, however, said to be as follows: when food is taken into the body of anyone, be he adept or ignoramus, the law of assimilation is that he must first overpower each particle and conform it to himself; he must subdue and conquer the individual cell life before it can become part of his body. when this has been done, the cell will stay with him for a longer or shorter time according to the constitution and place in evolution of the life that dwells within it. the cell composed of t

an animal body and interpenetrated by a desire body has the most evolved cell life, therefore this life quickly reasserts itself and leaves the body into which it has been temporarily assimilated. hence one who lives upon a flesh diet must replenish his food supply very often; such material would therefore be unsuitable for the purpose of building a body that has to wait for some time before the adept enters it. food consisting of vegetables, fruits and nuts, particularly when these are ripe and fresh, is interpenetrated by a great deal of the ether which composes the vital body of the plant. these are much easier to subdue and to incorporate into the polity of the body, also they stay much longer there before the individual cell life can assert itself. therefore the adept who wished to b

reason of this fact that we hear of men like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important work and then disappeared. nobody knew whence they had come or whither they had gone, but everybody that knew these people was ready to testify to their remarkable qualities, whether for the purpose of vilification or praise. this transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation; also in the baptism of jesus and the subsequent descent from golgotha into the subterranean region where

FREEMASONS SATANISM AND SYMBOLISM

her physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very

FULLER J F C SECRET WISDOM OF THE QABALAH

that the world was round and he set out to prove it. in doing so he discovered a new world, which, though it did not at the time actually confirm this idea, established a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but because i suspect that they hide within them the idea of a new world conception, an idea which for 2000 years has been struggling to take form. should i be right in this belief, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon our lives that it will constitute a world revolution

it is not the spirituality of the recipient which will tell him how to utilize the power he is charged with, but his intellect h is knowledge, understanding, and wisdom of mankind- that is the mundane shadows of the supernal realities. a physician who discovers some powerful drug would rightly be considered mad were he to administer it to his patients irrespective of their ailments. so also is an adept mad (possessed by satan) if he attempts to do likewise with his spiritual drug. worse still, he turns his patients mad and the world becomes a raving hell. this higher wisdom is a forward impulse of the three-dimensional wisdom, which is a compound of good and evil- the opposite or complementary forces. it is a forward impulse of the will, but with this difference: that whilst in the three-d

holy ghost descended in a bodily shape like a dove [symbol of binah] upon him, and a voice came from heaven, which said, thou art my beloved son; in thee i am well pleased. 7 today his nominal and actual followers still number six hundred and eighty millions. mahomet, at the age of thirty-five, retired into a cave and was visited by the angel gabriel, the messenger of god; he emerged an illumined adept. his followers conquered half the known world of their day, established a wonderful civilization, and still number two hundred and ten millions. is this omission, this negative period, a coincidence in these three lives? the answer is gno h, and this answer is conclusively proved by examining the lives of the lesser masters. moses disappeared into the land of midian, met there seven daughter

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eworkof a prominent lutheran scholar, johann valentinandreae, and were possiblyissued with a political intent.whetherornotthis was so, they caught the popular imagination and stimulated theologians, occultists, and satirists to write innumerable attacks upon, and defences of, the putative rosicrucians. as for the myth itself, it concerned the life andworkof one christian rosencreutz, a mystic and adept of the fifteenth centurywhofounded, it wasclaimed;a secret fraternitywiththe aimofpropagating the esoteric wisdom he had acquired during his travels in theholyland, egypt, andnorthajrica. in addition to their esoteric studies, the members of his fraternity sought for spiritual development and 'practised acts ofbenevolencev-especially the healing of the sick. after the deathofchristian rosenc

f importance the existence of grades shall cease and there shall be an absolute equality of membership apartfromofficial position; any special knowledge of the theoricus grade shall be attainable by 5 to 6 members as such.we considerthattheexpectationofan established or renewed connectionwithathirdordercannot be too carefully controlled and if suchaconnection should be affirmed by anychiefor5to 6 adept we donotregardthetheorici as the sole or necessarilythebestjudgesof the evidence. we object to the statementswhichhave been circulated bywhichwe arerepresented having affirmed the restorationofthestatusquoante1890.attheannualmeeting. m 1902, a temporary and experimental coalition was formed to last till may4,1903,179--appendix c persevera[i.e. miss k.e. broomhead]altapetoli.e.mmeisabelle de

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hat the purpose of the pamphlets was political, and certainly they stimulated a stream of replies, both attacking and defending the mysterious order while not producing one scrap of evidence for its real existence.therosicrucian myth, set out in the manifestoes, is this 'according to the "fama fraternitatis benedicti ordinis rosae crucis" and the "confessio fraternitatisrc."the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in1378,of a noble family, and received his education in a cloister. a certain monk, p.a.l, took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary ofmountcarmel where he studied with the wi

ecade he made the discovery that was to bring him a doubtful kind of immortality. in1887,according to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.italso contained the name and address of a german adept to whom westcott wrote and from whom he received the authority to found the isis-urania temple of 'die goldene dammerung; in westcott's english this became the golden dawn.thetale of the magical manuscripts upon which the order based its very being has been told in countless versions, no two ofcreationz]which agree entirely. some versions are for the credulous, othersforthe sceptical;ofthe l

ott, who was familiar with old alchemical and magical texts and was well aware oftrithemius'polygraphiae-thebook which contains the cipher's key. trans255 lating it he found that it was in english, although written from right to left, that it allowed for both male and female initiates, and that it needed considerable improvement before the rituals could be worked. he further found that the german adept was the 'famous soror' sapiens dominabitur astris of nuremberg, whose real name was anna sprengel. in her 'reply' to westcott's initial letter, anna sprengel distri255 buted occult largesse wholesale: westcott was raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him th

sprengel distri255 buted occult largesse wholesale: westcott was raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him the right to sign fraulein sprengel's motto on her behalf on any papers necessary for the founding and working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical

unded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have followed was nowhere to be seen.'2disappearance, however, was not sufficient for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that other chiefs objected to corresponding with westcott. he was now free to carry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, leben temple, and number2the equally fictitious hermanubis templeofthe unknown englishmen who

GILBERT THE MAGICAL MASON

enius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his uncle's practice at

preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. wo

a room suffused with the peace which now at length dwells over the memory of her character, at once so enthusiastic and so contemplative- and of her personality, at once aggressive and so endearing. thousands of persons of culture, and hundreds of occultists and pseudo-occultists, could be found willing to testify that they were not in possession of any evidence that successors of 'rosy cross the adept' still exist in england; or that any suchavault exists here or anywhere else in europe. yet that need not upset my belief, or your belief, if you hold it, that adept rosicrucians do still exist; nor willitupset the fact that i have met a person in this very blavatsky lodge (who was known to most of the elders in theosophy among you) who assured me of the truth of these assertions, and who cl

ars after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfromtheosophicalsiftings,vol6, no.is, pp.3-14.]2.dataofthehistory oftherosicruciansaccording to thefama fratemaatisbenedictiordinisrosaecrucisand theconfessiofraternitatisr.c.the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in 1378, of a noble family, and received his education in a cloister. a certain monk,p.a.l.,took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary of mount carmel where he studied with the

, author ofthe natureofman's soulandthe natureofbodies,also works upon medicine and the cure of wounds by sympathy. the rosicrucian cross of this frater was exhibited to fratres of the metropolitan college a few years ago, having been kindly lent by the present representative of this old family. francis lord bacon, who lived from 1561to 1629, was much influenced by fludd, and became a rosicrucian adept, and so rosicrucianism may have been the means of prompting the introduction of many mystic notions into the plays and sonnets of shakespeare, who diedin1616. elias ashmole, famous as an antiquary, was a rosicrucian adept, he lived from 1617to 1692, and is believed to have been concerned in the creation of modern speculative freemasonry. about 1652 ashmole received much occult knowledge from

GILBERT THE SORCERER AND HIS APPRENTICE

g the. necessary .and peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo duce comite ferro7260=4260,was the frater selected for this work: whom you know as the chief adept of the second order under the title of deo duce comite ferro which ihadtaken upon me.iclear evidence, apparently, that mathers was mentally unbalanced, and yet underneath this paranoid exterior what manner of manwashe?toolittle is known of his early life, and his biographers have been.toopartisan for anythingbutphantomflesh to be placed over the bare bones of his life.itis most unlikely that

pack in my possession, where a strong antipapal bias has occasioned the substitutionofthe figures of juno and jupiter for the original la papesse and le pape. now and then some enterprising innovator has redrawn the entire pack to suit his own ideas of the symbology, as did the fantastic peruquier alliene, whounderthe pseudonym etteilla (being his own name spelt backwards) posed as an illuminated adept. but these have attained no vogue, and are now merely of interest to collectors, for the embody, not the ideals, whatever thay may be,ofthe oldtarot,butonly eneilla's notion of what they ought to be. discounting however these variants, the persist255 ence of the designs through some five centuries, and many countries, is, to say the least ofit,remarkable. and whether or no those designs are

se wemusttake the tribes of beni-israel, the hebrews. moses was learned in the wisdom of the egyptians, and he taught exoterically and esoterically. exoterically he taught it in the pentateuch. moses, of course, had divine revelation himself,butwhen did moses get that revelation? after he had been trained in all the wisdom of the egyptians, after he had become a trained occultist, an initiate, an adept.itwas that training which rendered him a fit vessel for the revelation.theesoteric teaching of moses is contained in the kabala.anyonewho wishes to understand all the difficulties of the pen255 tateuch,mustunderstand the kabala.thekabala was the key that was taught to the priests, and the priests alone, whereby they were able to expound as much as they thought desirable, or were allowed to t

n we speak about a human being, the brain. the moon means the heart and blood-vessels, also the more animal type of emotions. now then two radiant centres of force permeate the entire akasa of the man, and when an effect has been produced, there, that effect is perfectly certainly repeated in the human body. when i say this, i do not mean repeated in its full force, for this is never so; even the adept has not the power to mould and alter his body according to his will. but every human being, no matter how little trained, has the power to produce some effect, and the effect entirely depends upon the amount of training, the amount of will put forth, and the amount of faith. that gives you a great clue to the operation of the tatwas over daily life. for by that very operation of the akasa ac

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

ever disbursed. 38[38] r. f. gould, the history of freemasonry. edinburgh, 1884 vol. 3, p. 322. 39[39] action of the grand lodge of massachuseus against spurious rites and decrees and irregular bodies (called .masonic, boston, 1882, p. 35. the letter is undated but was written before june 1882 what made this letter more damaging was that whytehead was a prominent member of the sria (he was chief adept for yorkshire) and his opposition helped to cut off the potential supply of members from within that society. even greater opposition and uproar would have followed if the views of one less reluctant but equally prominent member had become known. the rev. william stainton moses (1840 1892) was the first supreme grand chaplain of the rite as well as being a prominent spiritualist medium and c

GILBERT R A THE MASONIC CAREER OF A

nother source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the

arly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food company (a post he held from 1900 to 1909) and, less importantly, as an enthusiast for esoteric subjects. in 1907 g. s. beeching, an adept at doggerel verse, referred to both roles when describing the senior deacon: here am i- my name is waite, rosicrucian up to date, 53[53] it has not been possible, in spite of several requests, to see the minute books of runymede lodge. 54[54] slt, p. 162 55[55] diary for 1902/1903, 10 october. waite called this diary 'annus mirabilis redivivus' because of its record of his great successes in

rom the knights templar 'i attended this evening the meeting of the templar preceptory [king edward vii] when two installations took place. it is by far the most interesting of all of the christian chivalries with the rites of which i am acquainted, though such gleanings as i can make concerning the perfect knights' charges seem to hope for greater significance therein'66[66. he was also far from adept when he 'tried to play at toy soldiers'67[67, finding that my feet refused to do anything that was required of them. by a curious fatality i always turn the wrong way. i do not know why this should be, and really it is very confusing. i do not know whether i am proud of my infirmity like st. paul or ashamed like the ordinary individual when convinced of his stupidity'68[68. his own rituals w

GNOSTIC CATECHISM

nother source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the

arly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food company (a post he held from 1900 to 1909) and, less importantly, as an enthusiast for esoteric subjects. in 1907 g. s. beeching, an adept at doggerel verse, referred to both roles when describing the senior deacon: here am i- my name is waite, rosicrucian up to date, 53[53] it has not been possible, in spite of several requests, to see the minute books of runymede lodge. 54[54] slt, p. 162 55[55] diary for 1902/1903, 10 october. waite called this diary 'annus mirabilis redivivus' because of its record of his great successes in

rom the knights templar 'i attended this evening the meeting of the templar preceptory [king edward vii] when two installations took place. it is by far the most interesting of all of the christian chivalries with the rites of which i am acquainted, though such gleanings as i can make concerning the perfect knights' charges seem to hope for greater significance therein'66[66. he was also far from adept when he 'tried to play at toy soldiers'67[67, finding that my feet refused to do anything that was required of them. by a curious fatality i always turn the wrong way. i do not know why this should be, and really it is very confusing. i do not know whether i am proud of my infirmity like st. paul or ashamed like the ordinary individual when convinced of his stupidity'68[68. his own rituals w

GNOSTIC HANDBOOK

demns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, the insignificance of the five precepts of early buddhism, and even of the triple homage of the buddhist tradition in terms so blunt that at mona

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of man there are two memory systems, the unconscious (at the astral level) and the mediator self. this means that while certain problems can be resolved at the psychological level (the unconscious, some cannot. according the gnostic must always be aware of the limits of the mind. a good way to conceptualise these limits is in what is known as the three a s. the three a s the three a s are animal, adept and angel. each represents an image of a certain level of human consciousness. the animal is the body, the adept the mind and the angel, the developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go

veloping higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own merry way then it will become our master. it is a difficult beast to control and is manipulated by desires, lusts and, of course, genes. the adept is the mind, it too, is a servant not a master. there are lots of highly intelligent people who have no sense of the spiritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us strange thoughts, dreams and nightmares

ts, give us strange thoughts, dreams and nightmares, yet ultimately it has no real power. it is a glorified computer, a good model, certainly, but a computer no less (fig 16) the angel is the true self, the spark of light. it exists only in potential and must be brought into action through transfiguration. when the angel becomes the centre of gnostic theurgy page 68 one's existence the animal and adept (and other related systems) fall into place. however, since we are in a fallen system, there will always be a battle until matter is finally rectified. even if the animal and adpe are forced into obedience, since matter by its very nature is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to d

nce of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deity or personal spirit. this stage of the spiritual path is where we mind body emotion life out of balance work etc life centred on the true self fig 16 gnostic theurgy page 69 work to subjugate the mind and body and awa

christ the centre of their existence and yet do not have any idea of what this really means. the christian concept of conversion is a corruption of the mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our lives is our own true self. conversion is the process of putting the animal and adept in their places, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begins to make contact with his hga. this is a dangerous period. so many times gnostics and would be gnostics confuse metamorphs (false personalities) with the true self. even worse, they confuse f

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you ar

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

ng water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi

GOLDEN DAWN RITUALS A

ription, but inasmuch as the chiefs have made themselves liable for certain expenditure by establishing and maintaining a home for the order in london. they anticipate that each member will assist, in accordance with his means, in supporting the order, and supplying the funds necessary for the general maintenance of the home, the expenses of assemblies, and the extension of the library. the chief adept, the g.h. frater d.d.c.f. is now the source of all official instruction. the chief adept in charge, g.h. frater n.o.m. is his executive officer; he also now holds the office of registrar of the second order, and to him all communications and appeals are to be addressed. the v.h. soror shemeber acts as assistant registrar to supervise the circulation of rituals etc. continuance of membership

he second order, and to him all communications and appeals are to be addressed. the v.h. soror shemeber acts as assistant registrar to supervise the circulation of rituals etc. continuance of membership of the second order implies a contract to return to the registrar on demand, or upon resignation, demission or expulsion, all documents, rituals, roles, implements, and insignia possessed as a 5=6 adept. membership also implies an assent to the right of the chief adepts to publish to all other members, the fact and cause of any suspension, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existen

e will be revised once a year, and if the g.h. chiefs consider that any member has failed to make such efforts at progress as might be reasonably expected they may call upon any member for an explanation, which if not deemed satisfactory may be followed by suspension, or an edict of degradation to the rank of a lord of the portal, or of cessation of membership. 4 offenses against the terms of the adept, obligation are deemed of the utmost gravity, while infraction of executive regulations unless repeated and indefensible, will be deemed of less grave importance. the chiefs hope that private differences between members will be amicably arranged in private, as they have no wish to interfere in such matters. members should at all times be very careful not to show any disrespect to the persona

between members will be amicably arranged in private, as they have no wish to interfere in such matters. members should at all times be very careful not to show any disrespect to the personal religious feelings of other members. notices will be from time to time posted in the library, in references to minor regulations, use of the books, and to the holding of classes for instruction. whenever one adept writes to another adept on second order matters, he must stamp the envelope with a peculiar manner: viz. in the usual corner, but with the stamp turned around, so that the face looks upwards like c.r. in the pastos. you are particularly requested to think and speak at all times with tolerance and respect of all other schools of true occultism, and of the eastern philosophy as contrasted with

the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs are g.h. frater b.h. 5=6 and g.h. soror r.d. 7=4. each adept contributes whatever he or she can to the order. the contributions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full time viceroy for the order. when writing to a fellow member, please use the r.r. et a.c. letterhead. a stamp on the letterhead is not necessary. 5 regulations index

GOLDEN DAWN RITUALS B

osopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of

the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as represe

of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of

ng pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke

ions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the south, m is in the west, n is in the north. let the adept be aware that when invoking, it is better to look toward the position of the winds. the earth is ever turning on her poles and thus more subject to their influence. but if the adept shall venture unto their abodes as in traveling in the spirit vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m

GOLDEN DAWN RITUALS C C1

used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary

regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms

. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of thes

nd inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to

rform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "

GOLDEN DAWN RITUALS D

we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappro

all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasiz

many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white ban

invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the white en

the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the white end a bit higher than the black end. this is why we emphasize a smaller wand of 24"-36. it should not be any larger than about 36, because if it is, it becomes difficult to work with. if it becomes awkward and difficult to work with, it draws the adept out of consciousness since now he is now straining his muscles and his concentration on keeping the white end higher due to the weight of the wand. consequently, he is not making the impact with the ritual work necessary to cause the invocation or the banishment to take place as desired. remember that the wand, when using the colored band, should generally be held by the thumb and by two fin

GOLDEN DAWN RITUALS E

he precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors em

n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements

manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk

ge blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold. before moving on, it should be noted that the adept should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case

GOLDEN DAWN RITUALS F

el of fire angle of earth tablet. zylna: in itself/ itsef f consecration of the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the m

t rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing

ll of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in

of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p

the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarte

GOLDEN DAWN RITUALS G

c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in

each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be diff

he names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross

.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through

ncense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vas

GOLDEN DAWN RITUALS J

e rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this con

understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the

in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a

GOLDEN DAWN RITUALS K

or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault d

d wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by th

of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross

hief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the

t we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not

GOLDEN DAWN RITUALS SADD

planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk o

r sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white

m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tabl

ymbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. on the contrary, the lower triangle (no. 4) is a force striving upwards. the left and right hand t

therwise the force of the square is somewhat different to the former, from the influence of a in the lowest triangle. the effect will then be that somewhat of lands- fertile indeed, but ultimating its harvest, and therefore not nearly as excitantly generative as in the former square. and the land of f as usually described will be a very fair representation thereof. this concludes "document s" the adept will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank le

GOLDEN DAWN RITUALS SCONTINUED

es, is composed of equilateral triangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white

m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the table

GOLDEN DAWN RITUALS T

zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ah-enah- ah. bitom is is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster

ain in one number. add and diminish until aoiveae cormpt. 25 the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order

GOLDEN DAWN RITUALS T3

ile studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster

ain in one number. add and diminish until aoiveae cormpt. the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus

GOLDEN DAWN RITUALS U3

tus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become one

GOLDEN DAWN RITUALS U4

ss when concentrated in the natural body in ordinary life. the return taketh place by reversal of this process, and, save to persons whose nephesch and physical body are exceptionally strong and healthy, the whole operation of "skrying and traveling in the spirit vision" is, of course, fatiguing. also, there is another mode of astral projection which can be used by the more practiced and advanced adept. this consisteth in forming first a sphere from his own sphere of sensation, casting his reflection therein, and then projecting the whole sphere to the desired place as in the previous method. this, however, is not easy to be done by any but the practiced operator. commentary on traveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f

own sphere of sensation, casting his reflection therein, and then projecting the whole sphere to the desired place as in the previous method. this, however, is not easy to be done by any but the practiced operator. commentary on traveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more f

el and skrying in the spirit vision, it is essential to banish beforehand (so as not to be provoked by unwanted forces) and afterward. test completely. the beginner may experience difficulty in that he/she often commits serious errors in working. one of the most common errors is that the untrained has no clear-cut sense of direction. the untrained are on a journey, but he/she knows not where. the adept, when skrying, must be firm that exploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual st

ation for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsess

GOLDEN DAWN RITUALS U6

ng force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the

thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the adept can become ensnared in obsession and thus perform his/her adept tasks without genuine connection and guidance from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence with

from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept maintain connection with the higher will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself

GOLDEN DAWN RITUALS U7

paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path o

the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document is apparent. addendum 1 reveals to the z.a.m. the five elements in the four scales of the king, queen, prince, and princess. this document also provides an appropriate symbol as it relates to the court cards in its appropriate color. the active adept will have no trouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the correct sounds as related to the zodiac, the mother letters, and the planets

ouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the correct sounds as related to the zodiac, the mother letters, and the planets. the wise and prudent adept will work to incorporate these audio symbols into his/her practical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are forces and the child of forces art thou. h addendum 1: collection of information on color by g.h. frater d.d.c.f. the 5 elements in the 4 scales of king, queen, prince, and princess. hm as an element: king: white merging into

GOLDEN DAWN RITUALS Z1

his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it furthe

. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the twelve

goddess nephthys. the praemonstrator, from his relation to dsj, may be referred to the goddess isis. the cancellarius, from this property of recorder, may be referred to the god thoth. no ceremony of the outer order may take place without a chief, preferably the three chiefs or their vice-gerants, present, and on account of the stations on the dais, it is well to have these stations filled by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrate

through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibra

th his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the o

GOLDEN DAWN RITUALS Z2

trally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. he raises his astral right hand holding the presentment of his lotus and by the white portion thereof, and raised in the air erect. j. let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the second adept in the entering of the vault, but as if with his astral consciousness which is projected to the east of the altar. note: if at this point the aspirant should feel a sensation as of faintness coming on, let him at once withdraw the projected aura and properly master himself before proceeding any further) k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration

bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the h

im grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stan

prehensible what things may be necessary for his instruction and comprehension. v. he consults it in any matter he may have especially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and

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, and preferably 6 times the measure of the phalax of the thumb- spirit and will. 2. it symbolizes the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of trapt- osiris- alluding therefore to the self-sacrifice necessary to accomplish this. 3. it represents the practical application of the beginning of a magical force. let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work, his head reaching to the clouds, his feet resting upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round about h

GOLDEN DAWN RITUALS ZAM1

d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distra

GOLDEN DAWN RITUALS ZAM12

e great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected th

ehold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my bod

ross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the fiery red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i

d with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, fo

thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the theoricus grade sign (chief adept moves back behind the cubicle altar) first adept (circumambulates to the fire tablet, holds arms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern qu

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ird adept "osiris (forming sign) chief adept "iao! let the divine light descend" first adept "such are the words (all close the vortex) chief adept "we thank thee oh lord of the universe. thou art one! we thank thee, ye spirits of the watchtowers who celebrated with us the mysteries of life (final releas cgood friday rite of dedication r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept (knocks "avete, fratres et sorores" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt ad

"rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt adept, by what sign has thou entered the portal" second adept "by the sign of the rending and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty ad

ief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part

ief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of chr

d being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are th

GOLDEN DAWN RITUALS ZAM15

make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and im

urposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt

GOLDEN DAWN RITUALS ZAM2

ss god should favour, yea, it shall be so far from him who thinks to be a partaker of our riches against the will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, represe

ris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through

verty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth

ass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the

ning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form th

GOLDEN DAWN RITUALS ZAM20

gn of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who ar

een made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform

GOLDEN DAWN RITUALS ZAM21

, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangi

temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord our go

of the universe, unto whom there is none like, whose dwelling is in heaven, and in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it

of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of

mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then

GOLDEN DAWN RITUALS ZAM22

m tzabaoth, shaddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is

t rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the

e great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtow

o our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to

lize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal an

GOLDEN DAWN RITUALS ZAM24

ux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit et regnet in saecula

ace on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit et regnet in saecula saeculorum" third adept "amen" chief adept "avete, fratres et sorores" second adept "rosae rubae" third adept "et aureae crucis" chief adept "very honoured fratres and sorores, the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration so that the work of wisdom may continue and that the grace and sanctificatio

is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before underst

ave assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of

therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to assume its duties and responsibilities" hierophant "i am" chie

GOLDEN DAWN RITUALS ZAM3

lear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon those who are deserving of its reward. we must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, theref

ising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution

en it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center durin

amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and sho

he invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 l

GOLDEN DAWN RITUALS ZAM5

ensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 s

GOLDEN DAWN RITUALS ZAM8

we arrive at a satisfactory analysis compounded of both scales of interpretation. note that the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays. if we further place these within the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambe

GOLDEN DAWN RITUALS ZAM9

en dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

he ufonauts themselves. much is to be said for the revisionist historical notion, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to change the names to protect the adept, but the fact that they can be decoded via the ciphers of al revealed by aiwass years after blavatsky s death indicates perhaps a secret code known to blavatsky and later to crowley and his heirs. as i have pointed out, the basic documents of the hermetic order of the golden dawn, for example, were written in a cipher, the originals still being readily available. i have also pointed out that

the a.a. all adepti know this. but a 9mm pistol in your pocket wouldn t hurt either. aleister crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien

e is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150 or 1+5+0= 6, or 5+6 or 56. 56= isis (5+6= 11, of course, the number of magick, of transformation by will, of decoding. at the end of the star sapphire in crowley s commentary we find, it is not he (the adept) that shall arise in the sign of isis rejoicing. the transformed adept, greater than the most advanced aliens, is the ultimate victor in the battle of conquest not merely earth, but the omniverse is his domain. 71 12 interview with terry r. wriste june 24, 1994[ the law of the battle of conquest section presented previously is, essentially, the work of our friend and sometimes comrade-in-arm

ise specified, utilize the classic 1974 cipher, also known to lexicon users as cipher 6. comments and contributions are welcome. all information is more-or-less raw and subject to further evaluation and revision] cipher six on liber lxvi a new table: liber lxvi, or book 66, the book of the bloody star may be thought of as the inner order instruction in a kind of sexual magick designed to make the adept superior to any mind control available to the gray aliens or any such beings who use psychosexual and implant techniques during abductions to control humans. the number recurs in and out of the cipher context: 11) earth= 66 12) means= 66 13) gates= 66 14) arise= 66 15) heart 66 16) mix= 66 17) come= 66 18) babe= 66 19) the book of the bloody star is itself numbered 66. 10) gloria lee byrd wa

y. requires some explanation. hey gimel peh nun are lines 15, 13, 27 and 24 respectively in 777. gimel s magical power is, get this, the white tincture, equal to khan in the taoist system by 777 correspondences. serapis bey and tuitit bey are two of madame blavatsky s mahatmas, the secret chiefs of the theosophical system. actually, these two are modeled on paolos metamon, the coptic magician and adept, and max theon, his disciple and successor as grand master of the hermetic brotherhood of light in egypt. you could read the line as the secret chiefs work the white tincture through the hb of l. the hb of l, under frontal chief davidson, moved to north georgia in the 1880s. its knowledge and wisdom migrated into the oto under grand master karl kellner, an hb of l continental adept. examine

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n alphabet was said to have been a direct derivative of that which was used in atlantis. according to h.p. blavatsky "enoch was a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation (the secret doctrine) she equated enoch with the egyptian god thoth, who gave language, law, medicine, and science to man. the term 'enoch' meant seer or adept of the secret wisdom. thus enochian magick was not created by a single individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early

s a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of t

th the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the lady of the house "1 accompany the adept, my divine brother, osiris. 1 have come here to protect you. you must be an adept to overcome the forces of the two lands. meditation will assist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdown your enemies" speech of mestha (mestha "the god within "1 am the god mestha, your divine son. 1 have come here to protect y

. 1 have made a place for you to endure; a place for you to endure. may you have command over the god ptah and likewise have command over the god ra himself" speech of hapi (hapi "the god of secreto "i am the god hapi, your son.1 have come here to pprotectyou. if you are associated with the adepts, then your flesh will be defended for you and the death processes will be beneath you. may you be an adept and be given my flesh which will llast forever. may you be osirified and be truth-speaking, may you be truth-speaking in peace" 69 speech of tuamautef (tau-mut-f "the god who exalts motherhood "1 am the god tuamautef, your son who loves you. i have come here to protect you. the brother of the divine father osiris (le, the god set) can assist you. 1 will intercede for you and he will be benea

ost material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with the aethyrs. table vi shows these correspondences. for example, if you raise your consciousness to the 21st aethyr, asp, and meet your own reincarnating ego and see yourself in past lives, then you will have effectively achieved the grade of adeptus minor and can be considered a minor adept in enochian magick. if you are able to enter vta and see the city of the pyramids withoutbecoming ensnared by it, then you will have effectively attained the grade of an exempt adept in enochian magick. remember here that entering any aethyr assumes that you have mastered all of the aethyrs below it and have assimilated all of the lessons and experiences within them. also remember that the a

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

h due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of t

mes of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fa

of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only the

evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah thro

magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowle

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

germans. this of itself proves the gross unfairness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with souls and spirits. the adept in magic assumed a mask, grima (p. 238^ a trolls-ham, by which he made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 197. 379 have' striga, quod est masca' striga, quae dicitur masca' on this last term i shall have more to say by and by (s

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

mperator of the present cycle of amorc)[143] part eight attaining psychic illumination "when the student is ready" the question may be asked:"what is the ultimate goal of rosicrucian study and preparation? it is an old question that has been answered thousands of times in each country by the attainment that has come into the lives of the most devoted students. it is well that the neophyte and the adept alike should be reminded again of the real purpose of the work we are engaged in and the reward that may be theirs when found ready and worthy. there is a very old and well-founded injunction that "when the student is ready the master will appear. this has been very greatly misunderstood and is used by thousands for refusing to unite with any school or organization, preferring to "wait until

ch as speaking.those for which conscious effort is produced. actual.that which is responsible for exciting in the objective consciousness, through the sensations of the objective senses, such concepts as weight, breadth, length, bulk, etc. actualities are the manifestations of the law and order of vibrations and are associated with "action. actualities need not be realities.(see the term reality. adept.one who exhibits a particular skill or proficiency in some subject or activity. in the mystical sense, one who has attained illumination and a mastery in applying his knowledge of cosmic laws and principles to the affairs of life. akashic records.the term is a mystical and allegorical one. it refers to the indelible record of all events, occurrences, and knowledge which is an integral part o

HAMIL THE ROSICRUCIAN SEER

d' in 1865 by robert wentworth little, and despite claims by w. wynn westcott, in his official history of the society, that hockley andk.r.h.mackenzie had assisted at its formation, the letters to irwin clearly show that hockley's first contact with the sria was through irwin's bristol college of which he was elected a member in1872.it seems clear that irwin accepted hockley as a true rosicrucian adept, for there appears to have been no necessity for him to go to bristol to be inducted into the zelator grade of thesria.uponhis being elected a member of the college,inabsentia,irwin. by post advanced him to the vii degree ofadeptusexemptus,the highest grade irwin could confer in his college. hockley never attended the bristol collegebutwas pressed by irwin to prepare a paper for them. he sen

r.c, iam,at the riskofseeming tedious, compelled to make some prefatory remarks upon the occasion of this apparition, which occurred unsought and undesired, thatimay render the narrative intelligible, and show, moreover, how earnestly and strenuously the earth-bound spirits among the departed strive to enter into communion with mortals, now that the veil whichofold could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purposeofreceiving visions and responses to metaphysical questions proposed b

for the last twoyears of his lifeworkedonalchemyandastrologywith johannes keppler. brahegaveastrologicalinterpretations ofastronomicaleffects.a firm believer inastrology,he stated it was 'not adelusivesciencewhen kept within bounds and not abused by ignorantpeople. 3 see introduction and letters. 4alexandertilloch (1759-1825),formerlytulloch, editor ofhockley'slettersto the [winssoul by which the adept sought divine union by way of illumination gained in an exalted form of mesmeric trance.'2unidentified. 3 unidentified. 4 helena petrovna blavatsky (1831-91. bom in russia, later became an american citizen. widely travelled; an avid reader of occult, mystical, and religious works, she founded, with col. olcott, the theosophical society in new york in 1877. she also dabbled in spiritualism bu

bro. mentioned that he suffered from want ofsleep-anotherreplied 'you have the remedy in your own hands, don't drink tea atall'-mycomplaining friendhockley'slettersto theirwins415 for his election as a member of the bristol college sria. 6 see note1of letter1 (18january1872).7 fratres rosae crucis;i.e,members of the bristol college sria.167liverpool road, islington, n.16march1872worshipful chief adept,1ii have the pleasure of acknowledging the receipt of yourfavor telling me that i have been unanimously electedi.member of the weston-super-mare&bristol college of rrosicrucians.!not being personally known to the brethren, i cannot but feel ithat the honour they have done me, upon your recommendation,iiia proof not of my qualificationsbutof the esteen and respectinwhich you mlost] w[orshipfu

ed to dig and delve, and was in due time promoted to the office of scribe.t in the society to which i now have the gratification of being admitted i find myself exalted' to the vll" or grade of adeptus exemplus, a post of honour which notwithstanding the assur255 anceofthe mjost] e[xcellent] zlerubabel] i am afraid i shallbutvery inadequately fill. accepting that office, i beg you will m.w. chief adept, accept my grateful acknowledgement and be kind enough to convey to the officers and brethren my best thanks with the assurance that i shall at all times be most happy to render them any assistance in my power when extending their researches into the hidden mysteries of nature and science. i have the honour to remain m.w. chief adept, every fraternally yours, fred hockley sec.g.s.l, p.m.no.8

HEKAS

by craft are consistent and have almost always been used, but it is in their manner of application that one with discernment may note that these self-same forms, although having in themselves certain intrinsic values, are being used irrespectively of the knowledge which they encode and thus are being dealt with on levels other than those operated upon by the evolving consciousness of the aspiring adept. this however does not mean that these practices don't work, merely that their function is minimised by the context. i am stating matters in this way solely in order to make practitioners conscious of their own approaches, but also with the hope that any readers of traditional descent may consider and perhaps grasp the fact that the current in itself may use many vessels to facilitate transm

HELENA BLAVATSKY NIGHTMARE TALES

ry hay in a jolting waggon. i discoveredhim one fine morning slumbering in a wilderness of shrubs and flowers, and had nearly passed over him,absorbed as i was in the contemplation of the surrounding glorious scenery. the acquaintance was soonmade, no great ceremony of mutual introduction being needed. i had heard his name mentioned in circlesinterested in mesmerism, and knew him to be a powerful adept of the school of dupotet "i have found" he remarked, in the course of the conversation after i had made him share my seat of hay,"one of the most wonderful subjects in this lovely thebaide. i have an appointment to-night with the family.they are seeking to unravel the mystery of a murder by means of the clairvoyance of the girl. she iswonderful "who is she" i asked "a roumanian gipsy. she wa

oshi had left the country for lands unknown! he had departed one finemorning into the interior, on a pilgrimage, and according to custom, would be absent, unless natural deathshortened the period, for no less than seven years. in this mischance, i applied for help and protection to other learned yamabooshis; and though well awarehow useless it was in my case to seek efficient cure from any other "adept" my excellent old friend dideverything he could to help me in my misfortune. but it was to no purpose, and the canker-worm of my life'sdespair could not be thoroughly extricated. i found from them that not one of these learned men couldpromise to relieve me entirely from the demon of clairvoyant obsession. it was he who raised certaindaij-dzins, calling on them to show futurity, or things th

able reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of my affliction and taught how to conjure the unwelcome visions away, istill remained, and do remain to this day, helpless to prevent their forced appearance before me now and then. it was after assuring myself of my unfitness for the exalted position of an independent seer and adept that ireluctantly gave up any further trial. nothing had been heard of the holy man, the first innocent cause of mymisfortune; and the old bonze himself, who occasionally visited me in my retreat, either could not, or wouldnot, inform me of the whereabouts of the yamabooshi. when, therefore, i had to give up all hope of his everrelieving me entirely from my fatal gift, i resolved to return t

wn up under her care, and selected it for my future hermitage. when bidding me farewell for ever on the steamer which took me back to my fatherland, the good old bonzetried to console me for my disappointments "my son" he said "regard all that happened to you as yourkarma- a just retribution. no one who had subjected himself willingly to the power of a daij-dzin canever hope to become a rahat (an adept, a high-souled yamabooshi- unless immediately purified. at best,as in your case, he may become fitted to oppose and to successfully fight off the fiend. like a scar left after apoisonous wound the race of a daij-dzin can never be effaced from the soul until purified by a new rebirthwithal, feel not dejected, but be of good cheer in your affliction, since it has led you to acquire trueknowled

HELENA BLAVATSKY THE KEY TO THEOSOPHY

gram is carried out, deriving much help from mutual aid and sympathy. union is strength and harmony, and well-regulated simultaneous efforts produce wonders. this has been the secret of all associations and communities since mankind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning

y. a portion of the true sciences is better than a mass of undigested and misunderstood learning. an ounce of gold is worth a ton of dust. q. but how is one to know whether the ounce is real gold or only a counterfeit? a. a tree is known by its fruit, a system by its results. when our opponents are able to prove to us that any solitary student of occultism throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic, or a charlatan-then shall we confess ourselves mistaken. but till then, theosophists prefer to follow the proven natural law of the tradition of the sacre

you? a. it is the name given to those who, though they have won the right to nirvana and cyclic rest have out of pity for mankind and those they left on earth renounced the nirv ic state. this is not "devachan" as the latter is an illusion of our consciousness, a happy dream, and as those who are fit for nirvana must have lost entirely every desire or possibility of the world's illusions. such an adept, or saint, or whatever you may call him, believing it a selfish act to rest in bliss while mankind groans under the burden of misery produced by ignorance, renounces nirvana, and determines to remain invisible in spirit on this earth. they have no material body, as they have left it behind; but otherwise they remain with all their principles even in astral life in our sphere. and such can an

enerally; but i wish you could give some concrete example of the action of karma? a. that i cannot do. we can only feel sure, as i said before, that our present lives and circumstances are the direct results of our own deeds and thoughts in lives that are past. but we, who are not seers or initiates, cannot know anything about the details of the working of the law of karma. q. can anyone, even an adept or seer, follow out this karmic process of readjustment in detail? a. certainly "those who know" can do so by the exercise of powers which are latent even in all men -ooo- who are those who know? page 100 the key to theosophy- hp blavatsky.txt q. does this hold equally of ourselves as of others? a. equally. aa just said, the same limited vision exists for all, save those who have reached in

f methuselah being 969 years old; but, not being forced to believe in it, have laughed at the statement, for which i was forthwith regarded by many as a blasphemous heretic. q. seriously, though, do they outlive the ordinary age of men? a. what do you call the ordinary age? i remember reading in the lancet of a mexican who was almost 190 years old; but i have never heard of mortal man, layman, or adept, who could live even half the years allotted to methuselah. some adepts do exceed, by a good deal, what you would call the ordinary age; yet there is nothing miraculous in it, and very few of them care to live very long. q. but what does the word mahatma really mean? a. simply a "great soul" great through moral elevation and intellectual attainment. if the title of "great" is given to a drun

HINE P OVEN READY CHAOS

check it out for yourself. magick has suffered extensively from armchair theorists who have perpetuated myths and out-of-date information purely due to laziness of one kind or another. sometimes it s interesting to ask awkward questions just to see what the selfappointed experts come out with. some will emit a stream of verbal diahorrea rather than admit to not knowing the answer, whereas a true adept will probably say i 15 oven-ready chaos haven t a f**g clue. quite early on, chaos magicians came to the startling discovery that once you strip away the layers of dogma, personal beliefs, attitudes and anecdotes around any particular technique of practical magick, it can be quite simply described. 3. technical excellence. one of the early misconceptions about chaos magick was that it gave p

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

means of yoga. there may be many hallucinations. when in london i got i/z an hour in brit. mus. and looked in "annual register" for dr. price, and there it is sure enough. i almost think it was at p.96 for 1782. i also looked into "gentleman's magazine" and saw that price had expended all his powder of projection in the experiments at guildford, which favours my hypothesis that he was not a true adept, but that somehow he became possessed of a small quantity. add to the above books "sendwogin's new light of alchemy. many thanks for your kind offer of hospitality at chiswick. i may be able to avail myself of it some time, but if i have business in london, as i had this last time, i am obliged to be nearer my base of operations. i also hesitate to inflict my vegetarian habits on other peopl

thanks, we are as well as usual, and i very busy. perhaps, if you come, you will be able to tell us more of the 8 31 vota vita ea in the g.d. it is extraordinary that ayton, who confidently informed gardner that the g.d. taught 'what the t.s. has never done and never will, was nevertheless prepared to resign from the golden dawn at madame blavatsky's behest. he evidently supposed that she was an adept of the highest class. 2 dr westcott, who was a london coroner had a financial interest in the s nitary wood,'y0ol c?mpany, suppli rs of surgical dressings. at that time the g.d. s inner circle met at its hatton garden premises. 1 ayton's 'yorkshire chelas (i.e, pupils) were members of the golden dawn's horus temple at bradford. by the end of 1888 it had about a dozen members, mainly recruite

gards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 ihermet c myste!y, ilondon

ding begging letters to every one. he was a medium in communication with the colour spirits with whom he appears to have had a pact, but on two occasions nearly lost his life thro' them. the most apparently peaceable elementals, if a storm happens to come on, will become very violent and uncontrollable. the conflict of the elements seems to excite them to fury, and woe to the mortal, not being an adept, who encounters them. thomas has gone the way of all mediums. i have investigated the circumstances as to a good many, and i find they all go wrong, sooner or later. it is the one thing to avoid. i should have very much have liked to have had a long talk with you personally, as one cannot put all these things down on paper. i am very much occupied in practical occultism and that and my profe

arnold de villeneuve is obscure and unsatisfactory, but possibly there may be something in this ms if it were quite convenient for you to bring it, but i would not bother to bring the others. it would be impossible to get an idea of what hampe is on a mere cursory examination. you are quite wrong about him. he goes on the true paracelsian lines, only he writes much more clearly. ifhe were not an adept for the l[apis] p[hilosophorum] he was for the medicine, and probably did not care to go further. neither should i, if i could only make the elixir. the furnace you saw here is only of use for one thing. nothing has given me more vexation and annoyance than that furnace. i have made another since you were here, which you 60 thealchemist of the golden dawn may not do you a positive good, but

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ean, gray, long-nosed, clean-shaven, and stoop-shouldered. the fourth man was non-committal in age- lean, with a dark, bearded, singularly immobile face of very regular contour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out from a vast distance behind the features. he had announced himself as the swami chandraputra, an adept from benares, with important information to give; and both de marigny and phillips- who had corresponded with him- had been quick to recognize the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metallic quality, as if the use of english taxed his vocal apparatus; yet his language was as easy, correct and idiomatic as any native anglo-saxon's. in general atti

he was not blind; to the perils of the attempt. he knew that when he had brought the planet-angle to the right eon (a thing impossible to do while hurtling through space, yaddith would be a dead world dominated by triumphant dholes, and that his escape in the light-wave envelope would be a matter of grave doubt. likewise was he aware of how he must achieve suspended animation, in the manner of an adept, to endure the eon long flight through fathomless abysses. he knew, too, that- assuming his voyage succeeded- he must immunize himself to the bacterial and other earthly conditions hostile to a body from yaddith. furthermore, he must provide a way of feigning human shape on earth until he might recover and decipher die parchment and resume that shape in truth. otherwise he would probably be

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

on or two cards in two sections. and whether or not you use twelve cards to cast the spell or all the cards in the deck. but you've got to be very sure you can control, understand and sustain the meaning of the spell, or you might be creating a spell for yourself that isn't what you intended it to be. it might be too much for you- or not enough. it's best to start out very simply until you become adept at the spellcasting. try at first with just one card in one department, because you know for sure what one card will mean in a particular section. when you get used to that, and when you see that you are gaining power and are beginning to understand the magic, then you can start expanding a little more and creating intricate patterns. begin very safely and securely and see what happens. anot

INITIATION INTO HERMETICS

le to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below y

atever necessity requires. the way of doing it will exhaustively be illustrated in the practical part of the present work. the electrical as well as the magnetical fluid in the human body have nothing to do with the kind of electricity or magnetism we know, although a certain analogy exists. this law of analogy is a very important factor in the hermetic science and the knowledge of it enables the adept to perform great miracles with the aid of this key. the food contains the elements mingled with each other. the result of taking in food is a chemical process by which the elements are preserved in our body. from the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. the hermetist sees far more in this process than just a si

ire organism in an analogous and harmonious way. in other organs the reverse process takes place, the electrical fluid operating from the outside to the inside, the magnetical one from the inside to the outside. this knowledge of the polar emanation is called in the hermetic art the occult anatomy of the body. and the knowledge of the effect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it. i shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphere of action. these arguments will turn to magnetopath s great advantage because he will treat the sick part of the body wither with the electrical or the magne

l. the male genitals: forepart electrical, back part neutral, right and left side also, the inside magnetical. the female genitals: forepart magnetical, back part, right and left side neutral, the inside electrical. the last vertebra& anus: fore and back part neutral, right and left side as well, the inside magnetical. with the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. the alchemist will recognize that the human body represents a genuine athanor in which the most perfect alchemistic process, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements

y. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the ca

ISIS UNVEILED

worship 109 hindu doctrine of the pitns, 114 "brahmanic spirit-dinununion dangers of u digitizecoy google contents chapter m ditisioi^ amongst the early christiai>k beaemblance between eariy chrotianity and boddhiun 12 iwer oeyex la rome 12 meanibg ot 'naiw' and 'naiarene' 12' b denved right 13 a generic name, islhagorean teacbin^ of jenu. ine apocalyps e apocalypse kabalistk. jesui coniidcied an adept by some pagan philoiopbaa and early chrituani 150 doctiiae of permatation 152 the meaning irf god-incarnate 153 dogmas ol tbe gnostics 155 idraa of marcion, the 'bereaiardi' 159 precepts of mann 163 jebovab, identical with baccbos 165 chafteb jv oriental cosmogonies and bible bbcords discrepancies in the pentateoch 167 indian, chaldaean and ophite systems conqwred 170 who were the firat chri

of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf the annan empin, ch. xxi. 52. zisis unveiled irenaeua, not the adept of the esseoes, the obscure reformer from galilee. we see him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of ar

nto the mysteries of the council" say the hindd books of initiation. these virtues are "kesignation; the act of rendering good for evil; temperance; probity; purity; chastity, and repression of the physical senses; the knowledge of the holy scriptures; that of the superior soul [spirit; worship of truth; abstinence from anger' these vir- tues must alone direct the life of a true yogi "no unworthy adept ought to defile uie ranks of the holy initiates by his presence for twenty-four hours" the adept becomes guilty after having once broken any one of these vows. surely the exercise of such virtues is inconsistent with the idea one has of (ferif-worship and lasciviousness of purpose! and now we will tiy to give a clear insight into one of the chief ob- digitizecoy google the wmspebed secrets o

iuins in a certain qualified sense. ttok, the fakir is ever talking of pitria, and this is natural; for they are his iwotecting deities. but are the pitris disembodied human beings of our meet tiaa is the question, and we will discuss it in a moment. we say that the fakir may be regarded in a degree as a medium; for he is what is not generally known under the direct mesmeric influence of a living adept, his sannydst or guru. when the latter dies, the power of the former, unless he has received the last transfer of spiritual forces, wanes and often even disappears. why, if it were other- wise, should the fakirs have been excluded from the right of advancing to the second and third degree? the lives of many of them exemplify a degree of self-sacrifice and sanctity unknown and utterly incompr

ld not only imperil the security of that which must, at all hazards, be guarded from profanation, but it would be consenting to admit behind the veil a fellow being, whose mediumistic irresponsibility might at any moment cause him to lose his life through an involuntary indiscretion. the same law which prevailed in the eleusinian mysteries before our era holds good now in india. not only must the adept have mastery over himself, but he must be able to control the inferior grades of spiritual beings, nature-spirits, and earthbound souls, in short the very ones fay whom, if by any, ihe fakir is liable to be affected. for the objector to affirm that the brahmana-adepts and the fakirs admit that of themselves they are powerless, and can only act with the help of disembodied human spirits, is t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

empty way; and, when he has obtained it, crying out, lo, this is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above them; and as to life for centuri

he withdrew immediately, leaving it behind him. it naturally follows from this, that it is not only necessary to have gold, but that the gold shall be marketable or acceptable gold, as otherwise it is utterly useless for the purposes of conversion into money in this world. thomas vaughan, who was a scholar of oxford, and was vehemently attacked in his lifetime, and who certainly was a rosicrucian adept if there ever was one, led a wandering life, and fell often into great perplexities and dangers from the mere suspicion that he possessed extraordinary secrets. he was born, as we learn from his writings, about the year 1612, which makes him a contemporary of the great english rosicrucian, robert flood; and what is the strangest part. 36 the rosicrucians. of his history, as we find remarked

r operations of nature; that it vivifies and vegetates, bears bright seed and multiplies, germinating as fructifying in the matrix, or the laboratories of the earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point

properly appertain to the supernaturally perfect light, into which, like enoch or elijah, the rosicrucian is transfigured, and in which he knows all, can be all, and do all. it is this draught of immortality which enables him to assume what form he will, by passing through nature as its master, and renewing his body by means of his art projected by nature through, to the other side of nature. the adept stands in the place of nature, and does that with the obstruction of matter separating by dissolution the pure from the impure which it takes unassisted nature* fully commented upon in the latter part of this work. hermetic interpretation of scripture. 313 ages, perhaps, to effect. the alchemist is supposed to be superior to nature to that extent, that he can pass through it (that is, throug

and flowers the triumphant spoils of glorious nature on the left of a circle (inscribed for the purpose, with muntras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice

KNOWLEDGE LECTURE ONE

lorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

called the star in the east, and also the star of initiation. it is the symbol of the perfect man, god manifesting through man, not through the universe as a whole. man is a five-fold being- physical, emotional, mental, intuitional and spiritual; and when all these parts of his nature are perfectly developed as far as that is possible in a human state of existence, he becomes the perfect man, the adept, master of himself and the five worlds or planes in which he has his being. such a man has fulfilled the instruction: gbe ye perfect, even as your father in heaven is perfect. h 223. on the t c b c there is the seven-pointed star above the ladder reaching up into the heavens. it is a symbol of the seven great lines along which all life is moving slowly upwards to completer union with the div

upwards to completer union with the divine, of the seven ways in which man may realize perfection, and the seven rays or emanations of god through which he has filled the whole universe with the light of his life. this star also typifies the christian thought of the seven great archangels, the seven spirits who stand before the throne of god. it is likewise another symbol for the perfected man or adept, because while he is master of the five worlds, he is also the wielder of seven powers; he has developed his nature to human perfection on all seven rays, in all seven of the lines of activity of the divine life. 224. the furniture 225. the furniture of the lodge is also threefold, and consists of the v. s. l, the square and the compasses. without them the lodge cannot legally be held. the l

fact that we commence it with a hymn of praise to t.g.a.o.t.u, during the singing of which the brn. should pour out all the love and devotion of which they are capable. 423. in those lodges which use a portrait of the h.o.a.t.f. it is just before the singing of this hymn that that portrait is unveiled, all the brn. turning towards it and saluting. in instant response to this salutation the great adept projects a thought-form which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva rep

celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affairs in his hands. it will be seen that those of us who know of the existence of this great adept, and of his keen interest in our work, have a great advantage; but it must not be forgotten that every regularly constituted masonic lodge is in charge of a seventh ray angel, however little the brn. may know about the matter. 424. i have explained how at the moment of the open-ing of the lodge all the assistant angels, nature-spirits and elemental creatures and their deva captains flash out

see, in which a number of faces are superimposed upon the same plate. such composite notes are produced by each of the vehicles- etheric, astral and mental- and these taken together make up the distinctive chord of the man, by which those who can hear it can always identify him. this is sometimes called the occult name of the personality; the true name which is first heard at his initiation as an adept is that belonging to other and far higher vehicles. much ancient magic took its power from the knowledge of such names. thus it is his own knock, his own report, made with the t c, of the inner self, that opens for the man the way into the true lodge. 491. the stipulation that the candidate must be a free man takes us back in thought to those ancient days in which a large majority of men wer

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ke rays; thus i was adorned like unto the sun, and made in fashion of an image, when the curtains were drawn aside and all the people compassed about to behold me. then they began to solemnize the feast, the nativity of my holy order, with sumptuous banquets and pleasant meats: the third day was likewise celebrate with like ceremonies, with a religious dinner, and with all the consummation of the adept order(*apul. met, xi, 23, 24. tr. william adlington a.d. 1566) 115. it is also reported that during the ceremony isis said: 116. i am nature- the parent of all things, the sovereign of the elements, the primary progeny of time. 117. the preliminary trials 118. the secrets communicated in the mysteries have been well and loyally kept, and no details about them are available, though we occa-si

level of power than is usually given in the 33, it being that of a crowned and anointed sovereign. 180. the brn. of this high order may be said to have passed on from a conception of the divine justice to the certainty of knowledge and the fullness of the divine glory in the hidden light. the 33 links the sovereign grand inspector-general with the spiritual king of the world himself- that mighty adept who stands at the head of the great white lodge, and in whose strong hands lie the destinies of earth and awakens the powers of the triple spirit as far as these can as yet be awakened. the actual conferring of the degree was and is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (who in these modern days is the h.o.a.t.f, stands above or beside

remembering, of course, that there are vast differences of level between these orders and the stages on the path: masonic degrees mysteries the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glori

ect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, giving the key to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the

thren of the rosie cross, 567. we have the mason word and second sight. 568. things for to come we can fortell aright. 569. the rosicrucian manifestos, which are the first literary memorials of the order (c. 1614, were not translated and published in english until 1652, when thomas vaughan, the celebrated alchemist and mystic, who wrote under the name of eugenius philalethes and has now become an adept of the white lodge, undertook the task(*the brotherhood of the rosy cross, a: e. waite, p. 375) so as early as 1638 masonry was associated both with the rosicrucian brotherhood and with the occult power known as second sight. the connection of the rosy cross with masonry belongs to our next chapter. 570. the mason word is the only secret alluded to in early lodge minutes in scotland. what it

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

dventures in wonderland were chronicled by the reverend charles ludwig dodgson; all but woodford had been members of the sria, but it was woodford who in 1885 inherited the magical manuscripts that had been owned by hockley. westcott proceeded to decode them, and mathers then built a new magical system upon them. these papers also included the nuremberg address of one anna sprengel, a rosicrucian adept in touch with the masters in the east. mathers claimed to have written to her, and to have received a great mass of information and rituals, along with a charter for the isis-urania temple. after the other two founders died, westcott resigned in 1887 to concentrate on the sria, of which he was supreme magus, leaving mathers in complete control of the hogd. in 1892 mathers moved to paris, whe

founder, this figure is taken as the exemplum to imitate, and the founder s religious doctrine is considered to delineate the path that insures salvation (e.g, christ and buddha. devotion to saints and other religious guides (such as shamans) also leads to the path of salvation. salvation also becomes possible through certain rituals, as in the christian sacrament of baptism, which initiates the adept into the christian faith. faith and grace as well insure salvation, but human cooperation is always necessary for the achievement of salvation (the christian divine grace calls for faith, buddhist enlightenment requires the state of emptiness, and the prerequisite of taoist enlightenment is the achievement of the harmony of the opposites the coincidentia oppositorum. however, in other religi

out of their goals and development. the primary emblem of the temple is a variant on the familiar inverted pentagram within a circle used by most modern satanist groups. setians refer to this symbol as the pentagram of set. at formal gatherings, members wear the pentagram as a medallion. different levels of initiation wear medallions of different colors: first degree( setian) white second degree( adept) red third degree( priest) black fourth degree( master of the temple) blue fifth degree( magus or maga) purple sixth degree( ipsissimus or ipsissima) gold the first three degrees are designated setian (a general term for all members, adept, and priest. the second three degrees are considered variations on the third. 258 thee satanic church other lhp groups tend to have more than six levels o

hurch other lhp groups tend to have more than six levels of initiation, and such levels are understood differently than in the temple of set. in the words of graham harvey, one of the few academics to have studied the temple: elsewhere an initiate is expected to progress from the lowest level toward the highest. in the ts [temple of set] the majority of members are expected to be second degree or adept ii degree, rather than to attempt to achieve higher degrees. the ts is more interested in individuals developing themselves and finding their own level than in creating a group identity dependent on everyone following exactly the same path (harvey 1995, 286. alongside of the degree system, there are different orders which harvey describes as special interest groups within the temple of set:

LIBER HAD

ideal of royalty. yet let his formula, as a king's ought, be excess "this is the third practice of ethics("ccxx. ii" 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due season. this practice should, however, prolong life "this is the second indication of the nature of the result("ccxx. ii" 66, 72-74. 23. let the adept aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that

LIBER LXI

sts for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over

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

nitiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two adepts conferred together, saying: may it not be written that the tribulations shall be shortened? wherefore they resolved to establish a new order which should be free from the errors and deceits of the former one. 21. without authority they could not do this, exalted as

ed to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they b

LIBER 141

eriod, and further that it may aid such persons to attain perfectly the mastery of this holy and imperial art. ii of the importance of the secret this secret is the true key to magick; that is, by the right use of this secret man may impose his will on nature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept 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 pris

ome fruitful in magick. iv of times and seasons although no instruction has been given on this matter, yet it is evident, not only from considerations of the nature of things, but from our own experience of these two years, that the fruitfulness of this sacrament varies constantly, as it seems without rational cause. nor have we fully understood the best conditions. but it is our opinion that the adept should suffer inward premonition whether the hour be propitious or no. yet it hath also been observed, and that often, that by extreme violence to nature results are obtained equal to those garnered when nature herself urges vehemently to the act by enthusiasm. but mediocre states of body and mind are to be avoided. as it is written "i would thou wert cold or hot; but because thou art lukewa

it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they should be single or multiple we have doubt also in this matter whether, if an operation fail, it be wise to reiterate. a single act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and argueth imperfection in the first trial. yet possibly for great cosmic operations it may be well to perform a series of sacraments; but in this case the series should be arranged beforehand, and carried out regularly. as for example, the 16 operations of jupiter done in the city of paris during the passage of the sun from 10 capricorn to 22 aquarius an ix. in

erations had built a dam restraining the natural current of the favourable forces, thus keeping them back so as to make them more effective in the end. but this may be false interpretation of the observed phenomena. and, again, a series of such sacraments has been futile until one last work has landed in success. yet this again may be coincidence, the result of the first working, but delayed. the adept will develop intuition in all these questions; it is likely that the personal equation is very important, and that no absolute rule catholic, always everywhere, and by all men to be observed, exists. vii of certain unknown inhibitions, and their effect we have marked subtly and regularly, the conditions and results of divers workings of this art, and this is the marvel now the result follows

from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chloride, but having the chloride, it is easy to prepare the oxide rather than the metal. and in all these matters reason must be the guide, and experience the teacher, so that the adept seek not to perform things impossible in nature, and so blaspheme the sacrament and bring it to contempt. yet let this be said, that to the consumate and sublime initiate it may seem that of himself was it written "with god all things are possible" however, god himself is not found to interfere arbitrarily with the course of nature, but to work within his laws. let the adept act not otherwis

LIBER 777

rue wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation

ing grades (see col. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. notes 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic; omitted owing to transcriber s ignorance of that language] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and ag

b, dukes hwlu, unmj, and tty, are all 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. 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

LIBER ALEPH

the mass of the holy ghost, declaring the true will unto thee in terms of thy qabalah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity) f the black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then 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 t

y struggles, and the vehemence of thy joy when first thou didst swim without support? then, little by little all violence dieth away, because thou art adjusted to that condition. therefore the fury of thine early victory in these arts magical and sciences is but the sign of thine own baseness and unworthiness, since the contrast or differential is so overwhelming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. c the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in

f the man and the bull, in our natures, but the converse thereof in our offices, as thou mayst understand by the study of the book of the vision and the voice. it is thus a glyph of the satisfaction and perfection of the will and of the work, the completion of the true man as the reconcilor of the highest with the lowest, so for our convenience conventionally to distinguish them. this then is the adept, who doth will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth keep silence with soaring subtilty as the eagle or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh th

r dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, himself, containing all things in true proportion, before he maketh himself bride of the one universal transcendental, in its most secret virtue. and now herefore, o my son, comprehending this mystery by thine intelligence, i will write further unto thee of these your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is thy w

f all a word of enlightenment and of emancipation of the will, giving to every man a sprint within himself to determine his will, that he may do that will, and no more another.s. arise therefore, o my son, arm thyself, haste to the battle! l liber aleph vel cxi 156 ew de viro (of the man) earn now that this lion is a natural quality in man, and secret, so that he is not ware thereof, except he be adept. therefore is it necessary for thee also to know, by the head of the sphinx. this then is thy liberty, that the impulse of the lion should become conscious by means of the man; for without this thou art but an automaton. this man moreover maketh thee to understand and to adjust thyself with environment, else being devoid of judgment, thou goest blindly upon an headlong path. for every star i

LIBER ARARITA

he crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philo

LIBER ASTARTE

formed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libat

have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is illusion, and evil is illusion; therefore good is evil. by this fallacy of logic1 are many men destroyed. moreover, there are those who take the image for the god; as who should say, my heart is in tiphareth, and an adeptus is in tiphereth; i am therefore an adept. and in this practice the worst danger is this, that the love which is its weapon should fail in one of two ways. first, if the love lack any quality of love, so long is it not ideal love. for it is written of the perfected one .there is no member of my body which is not the member of some god..2 therefore let not the philosophus despise any form of love, but harmonise all. as it is written

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. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of t

LIBER CCXLII AHA

35 (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-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil co

promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy 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

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 of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for fur

ne crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, our clumsy clay, endure such anguish? marysas. in the worm lurks an unconquerable germ identical. a sparrow fs fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the

in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the inten

LIBER COLLEGII SANCTI

the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle term, but that his mastery will often be disputed, when he knoweth it not. 6. when at last he hath attained to the grade of adeptus minor, let him humble himself exceedingly. 7. he may at any moment withdraw from his association with the a a simply notifying the adept who introduced him. 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 lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary tests, a

LIBER CORDIS CINCTI SERPENTE

us of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and

dingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin with silence, o my prophet! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy

this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as

LIBER CXCVII STORY OF SIR PALAMEDES

reath and taste the goodly gift of grace. then fell the night. above the baying of the great beast, that was the bass liber cxcvii 98 to all the harps of heaven a-playing, there came a solemn voice (not one but was upon his knees in praying and glorifying god. the son of god himself .men thought.spoke then .arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord that he hath brought thee through to win the quest. the good knight lays his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was m

LIBER DCCCLX JOHN ST

ntrast to my old plan, desperation kindling a store of fuel dried by long neglect, despair inflaming a mad energy that would blaze with violence for a few hours and then go out.and nothing done .not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the l

.08. having drunk a citron presse and watched the poker game at the dome for a little, i now return home. i thought to myself .let me chuck the whole thing overboard and be sensible, and get a good night fs rest..and perceived that it would be impossible. i am so far into this operation that pausing to cast one last glance back o.er the safe road..twas gone! 10.08. i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of ri

am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be insert

p and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john.s brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the tem

he higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how tremendous a tas

LIBER HAD

yet let his formula, as a king.s ought, be excess. this is the third practice of ethics (ccxx. ii. 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due svb figvra dlv 5 season. this practice should, however, prolong life. this is the second indication of the nature of the result (ccxx. ii. 66, 72-74. 23. let the adept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that o

LIBER LIBERI VEL LAPIDIS LAZULI

ext) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the no

LIBER LLL PARADIGMAT PIRATE

practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with, it is my estimation that the responsibility of every iot adept is to ensure that the magicians who follow her will progress beyond the levels of proficiency that she herself has achieved. each subsequent generation of chaos magicians should be better magicians than their predecessors; pushing new envelopes, breaking new barriers, achieving better results, doing greater magics. these are all hallmarks of magical excellence. as we discover and incorporate

LIBER LVII

explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. 29 [i.e, crowley.s essay berashith. t.s] on the qabalah 19 of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist

experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle .only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with

therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 4

bigot, intolerant even of tolerance. 2. the despairing wretch, who, having sought god everywhere, and failed to find him, thinks everyone else is as blind as he is, and that if he has failed. he, the seeker after truth!.it is because there is no goal. in his cry there is pain, as with the stupid kind of atheist there is smugness and self-satisfaction. both are diseased egos. 3. the philosophical adept, who, knowing god, says .there is no god. meaning .god is zero. as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage as any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 41863 for an explanation of this mystery. the nine religions ar

emed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalist .malkuth is in kether, and kether is in malkuth. or .that which is below is like that which is above. or simply .yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the f

LIBER LXI VEL CAUSAE

for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. liber lxi 4 11. we mus

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

t systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two adepts conferred together, saying: may it not be written that the tribulations shall be shortened? wherefore they resolved to establish a new order which should be free from the errors and deceits of the former one. 21. without authority they could not do this, exalted as

ed to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be

LIBER LXVII THE SWORD OF SONG

cept facts as facts. 6. soul went down.5.the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6.gautama buddha. 10. childe roland.7.browning, dramatic romances. 11. two hundred thousand trees.8.browning wrote about 200,000 lines. 13. your reverence.9.the imaginary aunt sally for the poetic cocoanut* 16 .god s right use of it..10..and many an eel, though no adept in god.s right reason for it, kept gnawing his kidneys half a year..shelley, peter bell the third. 17. one tree.11.note the altered value of* crowley confuses two common pastoral amusements .throwing wooden balls at cocoanuts and sticks at aunt sally. the metaphor, such elasticity having led prof. bl mengarten to surmise them to be indiarubber trees. 27 .truth, that s the gold..12.two poets

deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed .for i wit well. thought the adept .that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did

the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted, wi

has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the true one that this tendency is soon corrected, as it were automatically (the mathematical analogue of this process is to procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory natur

LIBER LXXVIII

lue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword an

issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram winged child fs head winged ang

or either good or evil. swords are inimical to pentacles. wands are inimical to cups. swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a description of the cards of the taro 53 a method of divination by the tarot [this method is that given to students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wa

LIBER MMCMXI NOTE ON GENESIS

orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other

LIBER OS ABYSMI VEL DAATH

sation 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. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7

nd his own ego will break up into a series of impressions having no relation one with the other, or with any other thing. 17. let this state then become so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child. 20. and then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable. 21. and he shall recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be that fo

LIBER PORTA LUCIS

here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring yo

LIBER SAMEKH

use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. the attainment

h come thou forth and follow me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth, and under the earth: on dry land or in the water: of whirling air and of rushing fire: and every spell and scourge of god may be obedient unto me. section j. the proclamation of the beast 666. iaf: sabaf such are the words* i.e. the spiritual gsemen, h the adept fs secret ideas, drawn irresistibly from their ghell h by the love of his angel. git is said among men that the word hell deriveth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. s

l. git is said among men that the word hell deriveth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by th

. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hierogly

ection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in li

LIBER THISHARB

cyt via memoria svb figvra cmxiii v a a publication in class b imprimatur: n. fra. a a 1 000. may be [00. it has not been possible to construct this book on a basis of pure scepticism. this matters less, as 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 kar

ntrol of thought or action; and, until the truth is born, one can move only by virtue of one fs momentum. it is jumping off [note added in mtp publication of liber 913] 2 liber bracyt vel via memoria 4. it is even said that in certain circumstances it is possible to fall altogether from the tree of life, and to attain 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

ties 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 inferiors in the order. t.s] 2 make the adeptus exemptus perfect as such before proceeding [note added in mtp publicatio

3] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes 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 resul

at that stage, and encouraging instead of suppressing the flashes 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 presen

LIBER XV CHYMICAL JOUSTING OF PERARDUA

hough he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scr

LIBER XXXVI THE STAR SAPPHIRE

r ii of the cloud upon the sanctuary, a late 18th-century german work of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200-tliber xxxvi the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4 let

LUCIFERIAN SORCERY AND SET TYPHON

beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the sma

owing the self to shape chaos into self-willed order within the self. this, by definition alone is chaos magick. what transfers the title is a result of what transformed the gnosis itself, the intent of the work. be cautious in the terms of chaos magick, you are not simply paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the

h, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflect

abet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed

desired purpose of the elemental. you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a sy

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

m of the middle ages seems to have disappeared, there is abundant evidence that in many forms of modern thought--especially the so-called "prosperity" psychology "willpower-building" metaphysics, and systems of "high-pressure" salesmanship- click to enlarge baphomet, the goat of mendes. from levi's transcendental magic. the practice of magic--either white or black--depends upon the ability of the adept to control the universal life force--that which eliphas levi calls the great magical agent or the astral light. by the manipulation of this fluidic essence the phenomena of transcendentalism are produced. the famous hermaphroditic goat of mendes was a composite creature formulated to symbolize this astral light. it is identical with baphomet the mystic pantheos of those disciples of ceremoni

ence a juggling of divine elements, and life a perpetual game of hazard. the seeming miracles of nature are but feats of cosmic legerdemain. man is like the little ball in the hands of the juggler, who waves his wand and, presto! the ball vanishes. the world looking on does not realize that the vanished article is still cleverly concealed by the juggler in the hollow of his hand. this is also the adept whom omar khayy m calls "the master of the show" his message is that the wise direct the phenomena of nature and are never deceived thereby. the magician stands behind a table on which are spread out a number of objects, prominent among them a cup--the holy grail and the cup placed by joseph in benjamin's sack; a coin--the tribute money and the wages of a master builder, and a sword, that of

lence can be done; wherefore now no longer are we beheld by human eyes, unless they have received strength borrowed from the eagle" in mysticism the eagle is a symbol of initiation (the spinal spirit fire, and by this is explained the inability of the unregenerated world to understand the secret order of the rose cross. those professing this theory regard the comte de st.-germain as their highest adept and assert that he and christian rosencreutz were one and the same individual. they accept fire as their universal symbol because it was the one element by means of which they could control the metals. they declared themselves the descendants of tubal-cain and hiram abiff, and that the purpose of their existence was to preserve the spiritual nature of man through ages of materiality "the gno

sters of this secret science; and the stories of click to enlarge paracelsus. from the complete writings of paracelsus, of hohenheim. in his biographia antiqua, francis barrett appends to the name of paracelsus the following titles of distinction "the prince of physicians and philosophers by fire; grand paradoxical physician; the trismegistus of switzerland; first reformer of chymical philosophy; adept in alchymy, cabala, and magic; nature's faithful secretary; master of the elixir of life and the philosopher's stone" and the "great monarch of chymical secrets" p. 150 their wanderings and strivings, as recorded by their own pens and by contemporaneous disciples of the hermetic art, are as fascinating as any romance of fiction. paracelsus of hohenheim the most famous of alchemical and herme

nd to entertain myself, what we should do to have the interpretation of them" nicholas flammel spent many years studying the mysterious book. he even painted the pictures from it all over the walls of his house and made numerous copies which he showed to the learned men with whom he came in contact, but none could explain their secret significance. at last he determined to go forth in quest of an adept, or wise man, and after many wanderings he met a physician--by name master canches--who was immediately interested in the diagrams and asked to see the original book. they started forth together for paris, and or, the way the physician adept explained many of the principles of the hieroglyphics to flammel, but before they reached their journey's end master canches was taken ill and died. fla

MASTERING WITCHCRAFT

severance brings success" and so on. one word of caution, however. don't try willing anything which deep down you yourself are convinced is impossible. in all probability it won't come about, and this will prove a serious blow to your faith in yourself. start with little things which you know can be effected. leave the extinguishing of candles by mental action or the levitating of ashtrays to the adept for the time being. remember, the point is to make the "bendable" world bend to your will. after all, your ambition is to become a witch, not god, and it would be wise to bear in mind that there is a difference. to cultivate your magical will means that first and foremost you must know what you want; you then proceed to narrow down your field of attention to encompass just that one thing, ke

be used for operations concerned with honour, power, glory, and the arts; those of the moon for dreams and female fertility; those of mars for defence and attack; mercury, for divination; jupiter, for wealth, lust, and male fertility; venus, for romantic love; and, finally, those of saturn for works of necromancy, binding, and all works of darkness. appendix 2- glossary of witch words and terms a adept a master of the magic arts alraun talismanic image made from rowan wood altar magical table of practice, usually placed centre circle. amulet magical mascot or "lucky charm" arcana secret formulae or process. also used to denote deck of tarot cards, the major arcana being the "trumps" numbered from 0 to 21, the minor being the 56 "pip" and "court" cards athame witches' black-hilted knife ave

MEANING OF MASONRY

elf-perfecting to which the f.c. grade alludes, has passed away from the n. side of the lodge, the side of darkness and imperfection; and now stands on the s.e. side in the meridian sunlight of moral illumination (so far as the natural man may possess it, but yet still far removed from that fuller realization of himself and of the mysteries of his own nature which it is possible for the spiritual adept or master mason to attain. before that attainment is reached there remains for him" that last and greatest trial" by which alone he can enter into the great consolations and make acquaintance with the supreme realities of existence. in the places where the great mysteries have always been taught, what is ceremonially performed in our third degree is no mere symbolical representation as with

MICHAEL FORD A RITE OF THE WEREWOLF

which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in th

s or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek da

MICHAEL FORD WITCHMOON

hropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once

he inspired individual to manipulate and control the way he or she desires. the essence of the true will or holy guardian angel is the freedom, desire and strength to explore their entire universe of being, from the sun filled peaks of ancient towers to the catacombs of ghastly atavisms. all is possible to a mind of awakened light! 93 93 the teachings of old are of interest to the student and the adept for the method of inspiration. the various methods which can be developed from the old generally result in rebirth to the lineage. it is up to the individual to explore and rewrite many of these methods. it is not that the old ways should be destroyed, rather they should generally be reworked to suit the sorcerer performing such methods. magick and witchcraft are but a mirror and tool of the

g, the self same states that spare termed as "neither- neither- the abyss. the underworld and the waking world were often explored in depth connections between the spirit and the flesh. many such journeys or explorations were under the web of sleep where dream becomes flesh. shamans are masters of the in between worlds, from whence witchcraft derives- it is a mastery of both flesh and spirit. the adept of such magick and sorcery is bound to the earth, and with numerous skills and practice can later leave the physical body at will in order to go between worlds. or even to take on the flesh of another. a wise sorcerer would seek to master both the methods of shaman and magickian, both the solitary and the ceremonial, great keys of knowledge exist through both. black eagle appears often as a

han any normal servitor that one would have created? 108 108 if black eagle is already a spirit connected with vampirism, why is one not able to evoke it through the qlippothic system? often such spirits are bound to the earth, as within rites of black magick and sorcery, could such eventually take the flesh of another -our work with black eagle has proven it to be a very powerful vampire spirit, adept in sorceries which would possible cause a initiate student to fall prey to its apparent "charms. proceed with caution because such a mighty daemon knows no compassion for the naked spirit. substance is substance. once a sigil is consecrated, the spirit may manifest in various ways and not always for the best. it is significant to mention however that if one sought to evoke/invoke such an ele

o the necessity of working in a positive and progressive way, avoiding the turn towards black (seeking the gray path, of balance) it is always highly important that the sorcerer decides which is the best to do. such demonic elementals must of their nature desire to become flesh, and may possess living bodies, but i know i successfully absorbed the elemental. i would however recommend that only an adept in such arts attempt such an act, since it can lead to madness if the will and mind are not strong. vampiric servitors- incubus- succubus- vampiric servitors can prove useful in the evocation and creation of elementals, either for the purpose of defense or as fetish imps. one particular method, which can prove useful in times of psychic war between two sorcerers, involves the creation of sev

MICHAEL W FORD THE VAMPIRE GATE

itself. the element of air is attributed to lucifer (samael) and lilith, the spirit of night and vampires. recite quietly with a candle for working: lilith, satrina, abyzou and all of thy names, mother of night and vampiric hunger, bless my spirit with the gift of flight. lilith, mother of air spirits, i shall go forth in the form of my choosing to drink of the life in the night as you grow more adept with astral projection you will be able to rise from the flesh and take the form you wish. as a luciferian or spirit of lilith, you may wish to take demonic forms if you wish to crawl on the roof of the one in which you will drink from, you may wish to have insect legs. if you have a favorite totem animal, it may be a combination of that and something else. as you lay back in your bed or cha

s is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techniques and aethyrs within the subconscious. by all these things, we never abandon the physical or the rea

ever abandon the physical or the realities of our existence. the spirit of angra mainyu= ahriman, is darkness and shadow. luciferians are deeply involved in the methods of sorcery and their own brands of witchcraft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer type of individual. by all accounts the botd is indeed a black school lessons are given in darkness, there is no visible master yet under this scope of study does the shadow cast down upon the ground in which the adept treads. knowledge of the enemy is essential. the luciferian must study the ways of the enemy monotheistic right hand path religions c

ntinomian path. 76 akho [avestan/pahlavi] from the avestan akha meaning evil, akho is mentioned in the denkard as a word representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, antinomianism and self-deification one may reach into the spirit of ahriman. this supports the initatory foundation of the luciferian path itself the adept prepares to become like the adversary his or her self, based on their own unique path. akht [avestan/pahlavi] the sorcerer who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and d

lagues on humanity. this is a name of azhi dahaka or zohak. black flame the gift of shaitan/set, being individual perception and deific consciousness. the 80 black flame or black light of iblis is the gift of individual awakening which separates the magician from the natural universe, being an antinomian gift of luciferian perception. the black flame is strengthened by the initiation of the black adept, who is able to balance a spiritual path with the physical world. black magick the practice of antinomian and selffocused transformation, self-deification and the obtainment of knowledge and wisdom. black magick in itself does not denote harm or wrongdoing to others, rather describes black as considered to the arabic root word fhm, charcoal, black and wisdom. black is thus the color of hidde

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ich grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon

gh the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twiligh

MORALS AND DOGMA

east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but

nd capricorn, which the sun alternately touches upon at the summer and winter solstices. but the tropics are not perpendicular lines, and the idea is merely fanciful. if the parallel lines ever belonged to the ancient symbol, they had some more recondite and more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis wee

ll the different ceremonials, their emblems, and their formulas, we should see that all that belongs to the primitive and essential elements of the order, is respected in every sanctuary. all alike practise virtue, that it may product fruit. all labor, like us, for the extirpation of vice, the purification of man, the development of the arts and sciences, and the relief of humanity. none admit an adept to their lofty philosophical knowledge, and mysterious sciences, until he has been purified at the altar of the symbolic degrees. of what importance are differences of opinion as to the age and genealogy of the degree, or variance in the practice, ceremonial and liturgy, or the shade of color of the banner under which each tribe of israel marched, if all revere the holy arch of the symbolic

eroism like these, you have devoted yourself, my brother, by becoming a knight commander of the temple. soldier of the truth and of loyalty! protector of purity and innocence! defier of plague and pestilence! nurser of the sick and burier of the dead! knight, preferring death to abandonment of the post of duty! welcome to the bosom of this order [illustration] xxviii. knight of the sun, or prince adept. god, is the author of everything that existeth; the eternal, the supreme, the living, and awful being; from whom nothing in the universe is hidden. make of him no idols and visible images; but rather worship him in the deep solitudes of sequestered forests; for he is invisible, and fills the universe as its soul, and liveth not in any temple! light and darkness are the world's eternal ways

ing whereof is generation. the first side of the triangle, offered to the study of the apprentice, is the mineral kingdom, symbolized by tub. the second side, the subject of the meditations of the fellow craft, is the vegetable kingdom, symbolized by schib (an ear of corn. in this reign begins the generation of bodies; and this is why the letter g, in its radiance, is presented to the eyes of the adept. the third side, the study whereof is devoted to the animal kingdom, and completes the instruction of the master, is symbolized by mach (son of putrefaction. the figure 3 symbolizes the earth. it is a figure of the terrestrial bodies. the 2, upper half of 3, symbolizes the vegetable world, the lower half being hidden from our sight. three also referred to harmony, friendship, peace, concord

MOTTA MARCELO THE COMMENTARIES OF AL

god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwas

. the main enemy of the commonweal, in any type of society, is neither personal greed nor personal ambition, but general stupidity and inertia. evolution of the human animal has just started; the 'beastie' is less than a few hundred thousand years old, and has barely learned to use one fifth of its new toy, the brain. you must expect error and inefficiency at every corner, and the attitude of the adept towards his fellows? must be that of a patient, wary and humorous keeper in an asylum. if he loses his patience, he will kill the inmates; if he stops watching, they will kill him; and if he loses his sense of humor, that is to say, his sense of perspective, he will go insane himself. whenever you grow fed up with the whole setup, as you no doubt will, it may help you to consider that humani

if applied to the ordinary affair of breeding children. one needs the right woman, and the right conditions for her. it applies even more closely to other acts, for woman is protected by generations of biological adaptation, whereas spiritual children are more easily diseased and deformed, being of subtler and more sensitive matter. so infinitely varied are the possibilities of creation that each adept must work out each problem for himself as best he can. there are magical methods of making a link between the force generated and the matter on which it is desired to act; but these are, for the most part, best communicated by private instruction and developed by personal practice. the crude description is a bare framework, and (even so) more often misleads than not. but the general rule is

tterable, rest, ecstasy; nor do i demand aught in sacrifice. these joys are principally (1) the beatific vision, in which beauty is constantly present to the recipient of her grace, together with a calm and unutterable joy (2) the vision of wonder, in which the whole mystery of the universe is constantly understood and admired for its ingenium and wisdom (1) is referred to tiphereth, the grade of adept (2) to binah, the grade of master of the temple. the certainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice--the ritua

nuit gave or promised "indecent" rewards to her worshippers. those who follow the method of "isa the sufferer" cannot understand joy as a religious feeling. however, there is not one young person, or one healthy person, who will not experience a feeling of wonder and worship on contemplating the liquid beauty of a cloudless starry sky. also, it is not necessary to be a magister templi, or even an adept, to experience her rewards. it is enough to love her as much as she loves you (this, fastidious thinkers will remark, is a gross anthropomorphization. you are quite right. and to hell with you) see liber nv. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. it seems possible that our lady describes her hair as "the trees of et

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ure and delight in leading us astray. it takes patience to make sense of what comes through, to sift the grains of gold from the sands of nonsense. now by holding the instrument over the chart, you can divine precise answers to your questions. as an example, let us. using your magical< divining instrument, ask first, then ask, in this manner you can pinpoint the dog s location. as you become more adept, you may even ask for a house number. these early contacts between you and the spirit force are important. keep your first contact with the spirit world fairly brief. your obsession with it can be the real danger. if you succeed in contacting the same spirit a number of times, the spirit will become familiar, sense your needs, take instruction readily, and help to bring your wishes into the

ONYX TABLET OF SET

of set is that, when an individual so consecrated expends the effort to do so, he or she may experience, represent, and manifest the consciousness of set. the precision to which this is done, and the media through which it is expressed, vary from individual to individual. it is because of this characteristic that even extraordinary competence in the black arts- characteristic of recognition as an adept ii of the temple of set- is *not* sufficient for recognition to the priesthood iii. it is further because of this characteristic that all "priesthoods" other than that of the prince of darkness are spurious: naively self-deceitful at best and fraudulent at worst. if there is no unified, conscious intelligence for which conventional priesthoods may serve as a medium- and the inertia of the ob

on as long as, in the evaluation of any iv+ member, such membership does not conflict with or take precedence over membership in the temple of set. article 3. membership onyx tablet: ot.o,bylw temple of set author: date: july 4, x aes/1975 ce revision: july 11, xxvii aes/1992 ce html revision: august 8, 1999 ce section 3.01. there shall be six degrees of membership in the temple of set: setian i, adept ii, priest or priestess of set iii, magister or magistra templi iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i who has attained the age of eighteen (18) years, is in sympathy with the purposes of the temple of set, has indicated an interest in furthering its program, has contributed to the temple of set the admission fee, and is admitted t

imum of two years. if by the end of that period the individual has not attained ii recognition, affiliation with the temple shall be automatically terminated. exceptions to this two-year i limitation may be granted by any iii+ member for a maximum of six additional months. only the high priest may grant additional extensions beyond this sixmonth period. section 3.03. a setian may be recognized to adept ii if a member holding the iii+ deems that person deserving of the ii. such a recognition must be communicated in writing to the executive director within thirty days after it is proclaimed, and this communication must be signed by the iii+ member who has proclaimed the recognition. section 3.04. an adept may be recognized to priest or priestess of set iii if a member holding the iv+ deems t

solution, but not blindly optimistic- 3. sometimes the best resolution to personal problems, caused by differences between individuals (personality differences and the like) is simply to break off communications- a. that is ok, but when this is done, someone needs to make sure that *everyone* involved knows this is being done- b. all sorts of additional problems can arise when priest "a" counsels adept "b" to not write or phone priest "c" and adept "b" follows these instructions, but priest "c" knows nothing about it. avoid these problems by letting everyone involved know about the recommendation_ b. clarity and communication summary: anytime anyone has any problems with anyone else, and resolution is not immediate, the problems should be written down as politely, objectively, calmly, and

ach spend most of our waking hours, and should not be viewed as a mere rung to "something better. it needs to be expanded and deepened. we always seek to slightly raise the bar to each of the degrees- making them more distinct and vibrant. the ii is where we are going to start. the criteria of the ii we generally look for three things in the ii: 1. an understanding of basic setian philosophy. the adept-to-be should be able to not only discuss basic ideas and words in the crystal tablet, but also give evidence of lifechange rationally built upon those ideas. now that change can be anything from "i watch x fewer hours of television" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xeper. t

PHOSPHORUS

d bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are constantly evolving, do not hold to traditions which neither resonate nor improve the student to the aim of adept. definition of adept a practitioner of magick who aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both

aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasies 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 o

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible level, understanding the foundation for the conscious make up known as "i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral shoul

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

preaching the faith in god that saves, and the charity that blesses. thus it will be seen that this rite,which purports to be it continuation of the ancient mysteries, and pretends to contain a vast amount of instruction, does but announce the aim and mission of modern free-masonry. and yet its founder is the first to disobey the precepts which it enjoins; for one of the principal duties of these adept s is to be always scrupulously truthful; while his work is but a mass of misrepresentations and fictions, invented by him for the purpose volume j, c a a b b f d the spurious rites of memphis and misraim of imposing upon the credulity of others. the introduction to his book above quoted affords one proof; the continuation of his recital will furnish others: the rite ofmemphis is the sole dep

PRELUDE TO THE BLACK ARTS

pike& william l. cummings n o t e s b. isaac blair evans, the thompson masonic fraud: a study in clandestine masonry (salt lake city:arrow press, b j c c. c. albert g.mackey, encyclopedia of freemasonry, rev. robert i. clegg, c vols (new york: masonic history co, b j c j, under rites. d. francois timoleon begue clavel, histoire pittoresque de olprelude to the black arts by nate leved becoming an adept in the black arts is something that takes time and patience. you just can't wake up one morning and decide to become a successful black magician and then expect to have mastered the arts by setting sun. it doesn't work that way. the power or force that we associate with magick is accessed or tapped by the human psyche in different ways by different people. granted, there may be a certain sim

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

ad as they wished and not submit to the rule of holiness. after all, it takes great effort to deny oneself the material lusts, and they wanted to enjoy the pleasures of this world [unhindered] and have the idol channel goodness to them by force of the divine names, as we said. the one who masterminded all this was nimrod, for he was the leader of the generation of the dispersion. he was extremely adept at this technique of manipulating [divine names. the same was nebuchadnezzar fs intention, for he was a reincarnation of the wicked nimrod. therefore, the letters that make up their names are similar [as we will show. nebuchadnezzar: nun-beit-vav-chaf-dalet-nun-tzadik-reish. nimrod: nun-mem-reish-vav-dalet. the [five] letters that spell nimrod can be aligned with the [first five] letters tha

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e mentioned in the very simple phrase given above. never let it be forgotten, when apparently submerged in a mass of complicated attributions and technical details, that the essence of magic is simple. so simple in fact, that a vast'amount of self-discipline and training is required to make it effective. the counsel given in the portal document (p. 175 of volume one, preparing the student for the adept grade is of the greatest importance here. it should be read, reread, and then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarel

, we would expect to find it repeated and expanded in the analysis of the keyword of the adeptus minor grade. and of course it is there, clearly defined. the word1light'is translated into lvx, the latin word for light. a series of physical mimes or gestures are employed by the officiants to represent the descent of this light, as well as to summarize the symbolism of the previous findings. so one adept or officiant raises his right arm directly in the air above him, while extending his left arm straight outwards (as though to make a left turn when driving a car. this forms by shape the letter 'l: a second adept raises his arms as though in supplication above his head-the letter 'v. the third adept extends his arms outwards forming a cross. all together finally cross their arms on their che

letters 'inri' were initially found on the cross, as well as because lvxmeans light. finally the 1etters'lvx'themselves are portions of one type or another of the cross. a process of repetition is followed in order to synthesize all these variegated ideas and gestures, and to add one more mime to replace the second 'i' that was eliminated for being repetitious. as the 'l' sign is being made, the adept says "the sign of the mourning of isis" this expresses the sorrow of isis on learning that osiris had been slain by set or apophis. as the y' sign is made, the adept says "the sign of apophis and typhon" these are other names for set, the brother and murderer of osiris, whose body was so mutilated that only the phallus could be found by isis who had searched all over creation for him. as the

dept says "the sign of the mourning of isis" this expresses the sorrow of isis on learning that osiris had been slain by set or apophis. as the y' sign is made, the adept says "the sign of apophis and typhon" these are other names for set, the brother and murderer of osiris, whose body was so mutilated that only the phallus could be found by isis who had searched all over creation for him. as the adept spreads his arms outward from the shoulders forming actively the 14 the golden dawn cross, he says "the sign of osiris slain" then crossing one arm over the other on the chest, he adds "and risen. isis, apophis, osiris, 1.40" thus what started out to be a simple abbreviation of a traditional latin sentence on the cross above the head of jesus, has now evolved by a qabalistic process of exege

als, we have 65. this number, therefore, attains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbolized again in the hebrew word adonai. all the above notions therefore are synthesized in this word adonai, literally translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process enables us toperceive a necessary connection between adonai

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mysti

ethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of th

s of the mystic word. i.n.r.i.the mystic circle is formed, the aspirant uniting.celebrant:brethren and fraters, i declare this mystic circle perfect and the chain of union complete.the brethren clap their arms sharply across the breast. the aspirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay their hands on the head of theaspirant; when thechief adept says: we receive thee, brother, as a zelator, and one of the "eight" you may nowretire without the porch of reflection, and when you shall desire to re-enter you will place yourname on one side of a triangular piece of white paper, and the mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conduc

ibra, or the months of march and september. properly march commencesthe new year.the torch bearer will now retire.proceed now to the central point, about which you have made one circle as the representative of theearth in an annual course.on the triangular altar in the centre of the hall are 12 burning tapers in a circle, with the globularmirror in the centre. a golden mirror is preferable. chief adept east of, and novice west of altar.chief adept:the central figure in the zodiacal system, represents the source of light. the "seal of the sun"opened by divine will at the seventh sounding of the trumpet. it is the aeon of the gnostics ofphoenicia, which is the point of development as ion signified the generative faculty; it is the yoni ofthe indians, the yin off the chinese, and the ionia of

d projections surrounding it, and the corona which lies beyondthese prominences. for a full knowledge of all these matters, man must await further revelation ofscience. yet in the "scheme of suns" we know that many equal and may surpass our sun inmagnitude and splendour, and that many star-cloudlets are of themselves "schemes of suns, andthe sun-stars are incandescent orbs like unto our sun.chief adept gives, all rise and form a circle about the c.adept, cond. of n. and candidate,arms crossed.before our further purposes and ceremonies can be revealed to you, we must again pledge you to ourbrotherhood. to this end you will now raise your right arm with the forefinger pointing towardheaven, and listen to your pledge of honour.pledge of secrecydo you promise and declare in the presence of the

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

ltitude, 2 the doctrine of transcendental magic like their prayers and sacrifices. the kings of science are men who know the truth and them the truth has made free, according to the specific promise given by the most mighty of all initiators. the man who is enslaved by his passions or worldly prejudices can be initiated in no wise; he must reform or he will never attain; meanwhile he cannot be an adept, for this word signifies a person who has achieved by will and by work. the man who loves his own opinions and fears to part with them, who suspects new truths, who is unprepared to doubt everything rather than admit anything on chance, should close this book: for him it is useless and dangerous. he will fail to understand it, and it will trouble him, while if he should divine the meaning, t

early and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task to reveal the one and to unveil the other, to distinguish the magician from the sorcerer and the adept from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer is her profaner o

cian is the sovereign pontiff of nature, the sorcerer is her profaner only. the sorcerer is in the same relation to the magician that a superstitious and fanatical person bears to a truly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly, that is, after a manner which transcends the normal possibility of men. thereby many illustrious hierophants, such as mercurius trismegistus, osiris, orpheus, apollonius of tyana, and others whom it might be dangerous or unwise to name, came after their death to be adored and invoked as gods. thereby others also

repidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of science, and he has others hidden in a juggler's wallet. his body and arms form the letter aleph, the first of that alphabet which the jews

ius differs from the dreamer and the fool in this only, that his creations are analogous to truth, while those of the fool and the dreamer are lost reflections and bewrayed images. hence, for the wise man, to imagine is to see, as, for the magician, to speak is to create. it follows that, by means of the imagination, demons and spirits can be beheld really and in truth; but the imagination of the adept is diaphanous, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of posi

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

ed and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept, saying to him at the same time: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas, and we are about to rend for the fir

first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you

t magi and the initiates of all the ages; as a philosophy, its principles may be found in the school of alexandria and in the theories of pythagoras; as science, its principles must be sought from paracelsus, nicholas flamel and raymund lully. the science is true only for those who accept and understand the philosophy and religion, while its processes the great work 65 are successful only for the adept who has attained sovereign volition, and has thus become monarch of the elementary world, for the great agent of the solar work is that force described in the hermetic symbol of the gemerald table h: it is universal magical power; it is the igneous spiritual motor; it is the od of the hebrews and the astral light, according to the expression which we have adopted in this work. there is the s

d ever-incommunicable maxim there is only one step. the kabalistic figures of abraham the jew, which imparted to flamel the first desire for knowledge, are no other than the twenty-two keys of the tarot, imitated and resumed elsewhere in the twelve keys of basil valentine, there the sun and moon reappear under the figures of emperor and empress; mercury is the juggler; the great hierophant is the adept or abstractor of the quintessence; death, judgement, love, the dragon or devil, the hermit or lame elder and finally all the remaining symbols are to be found with their chief attributes, almost in the same order. it could have been scarcely otherwise, since the tarot is the primeval book and the keystone of the occult sciences: it must be hermetic, because it is kabalistic, magical and theo

promises of treasures which he had never delivered. it transpired from the judicial informations that several hundred unfortunate children had fallen victims to the cupidity and atrocious fancies of this monster. 93 chapter xvi witchcraft and spells what sorcerers and necromancers sought above all in their evocations of the impure spirit was that magnetic power which is the possession of the true adept, but was desired by them only that they might abuse it shamefully. the folly of sorcerers was an evil folly, and one of their chief ends was the power of bewitchments or harmful influences. we have set down in our gdoctrine h what we think upon the subject of bewitchment, and how it seems to us a dangerous and real power. the true magus bewitches without ceremonial and by his mere reprobatio

ROBERT KIRK WALKER BETWEEN WORLDS

road, to elfland. the first road is that of power expressed within the outer world, that of dominion, and the illusion of worldly hierarchies that impose order in the name of heaven. it represents not only the individual propensity for simple 'wickedness' but more esoterically the law that causes materially expressed hierarchies of spiritual or magical power to degenerate and become corrupt. the adept is able to walk this road, either for personal ends or for time-bound hierarchical schemes of order and mass control. in either case they may seem to be the road to heaven, but terminate in evil. the second road is that of individual sacrifice for specific aims. it represents the magical sacrifices of the ancient sacred kings, and the sacrifice of christ, which was a similar act upon a great

49.htm (1 of 4 [10/9/2001 12:37:26 am] robert kirk- walker between worlds appendix 4: thomas rhymer 150 with far-reaching implications that are still developing in outer serial time. it may indeed be 'personal righteousness, but there is no moral issue at stake, for it is the ancient sacrificial way of containment and restriction of life-power for specific ends. this road also is available to the adept, but the implications of the 'harrowing of hell' are that the third road is now open to any that are able to perceive it. the third road 'to fair elfland, is the middle of the three roads. in the detailed vision, it may lead to the secret castle that houses the grail or to a low hill on which the third tree grows. this is the tree of mediation, the transmuted grail, the power of the underwor

consorting with otherworld lovers, both of which thomas has already done, masks a magical law. as we are regarding the journey as a visionary and powerful transforming sequence, we now encounter the last choice upon the way. thomas may speak and question the wonders that he perceives, but by doing so, he commits himself forever to the otherworld. he becomes, in modern terminology, an" inner plane adept. he chooses to explore and grow within the inner realms, and not to return to the outer world. this is one of the choices offered to the initiate after physical death, and as we are considering the most recondite levels of the mystery, we should consider this warning from the queen of elfland in such a light. should thomas direct his attentions towards further mysteries, he will take the fou

RUBY TABLET OF SET

e states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 one can see relative truths, but has no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which to relate (3) self-consciousness: comparable to the priesthood of set iii. the self-conscious individual is totally aware of the self, and can recognize truths in relation t

ers. the physical, the mental, and the emotional. man-4 has made a commitment to break free of this "automatic existence" hence corresponds to the setian i /ii. ouspensky also suggests that each category must have a different sort of "religion" or guiding philosophy. this is certainly true within the temple. the setian i has made a commitment to will, and this may be said to be his "religion" the adept ii aspires to xeper, which is his. the priest of set iii, corresponding to man-5 (the unified and self-conscious man, is in a transition phase between xeper and xem, and the phrase "xeper ir xem" is especially appropriate to describe his "religion" the master of the temple iv has acquired objective consciousness, and could be said to "worship" xem. the v is a concept not corresponding to an

ication possible. randomly placing set at a distance of 1/2 light-year from earth, we can make the following new hypotheses concerning temple of set degrees: the setian i is working primarily intellectually, and may expect an intellectual-level response to a powerful intellectual ritual in somewhat over one year (1/2 year in each direction, or actual results to occur in as little as 6 months. the adept ii, assumed to have a 50% mastery of the instinctive aspects of ritual, can expect an answer in slightly over 6 months, or results in 3 months. this isn't much of an improvement with respect to communication with set, but the difference between 1 hour and 1/2 hour in the time required for a ritual working closer to home can be critical. the difference between being/not being able to maintain

prevalent source for the gnostic heresies that plagued the church. c) simonian thinking. much discussion has been raised by hippolytus' reference to simon magus. d) pythagorean influences. hippolytus indicates a good awareness of the various philosophies and their specific characteristics extant in his days. 3. the old gnostics first we have to name menander, also a samaritan by birth, a perfect adept in the practice of magic as the successor of simon. menander in many respects took over the doctrines of simon, and particularly stressed that "the primary power continues unknown to all but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men" saturnius of antioch as well as basilides are said to have arisen

e his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again from his own standpoint. therefore it would be useless to argue with nonprofessionals on higher kinds of truth, excepting people eager to search the heights of truth and beginning to ripen for it. anything else would be a profanation, and from the magic point of view, ab

SABBATIC KABALA OF THE CROOKED PATH

oke- outside- beyond- within" in other words this is the marriage or sacrificial sexual union of zoa and azoa. the crossroad of all things molding into the one in the centre of the abysmal void of all-beginnings. this is also the meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this effect is purely magical in essence and must be strived for

juration of these powers. the methods are known through spare as the death-posture and the technique is based upon the sigilic formation of will-desire-belief based on the sacred alphabet of the magus. in spares case this was known as the alphabet of desire, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-na

temming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of sorcerers that recognize the witches blood within the adept- the blood is still important, to become one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the importance of blood, blood-pacts and blood-bounds, the se

SAPPHIRE TABLE OF SET MAIN

credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is

universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, h

first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project will both seek to "bring the o.tr. into europe" and to explore the northern traditions/cultures to fuel the order's initiatory devices (i am also working with priestess kelly on my ammonian initiation. i hope this will in time result in my being able to teach the ammonian way in europe- in as much as this way is communicable (a project that i th

nce to at least realize the path myself. this work is in a state where i have finally obtained my vision, and will now need to fulfill it (parts of the vision are all around this writing. an additional thread is my work with gurdjieffian methodologies. i am running a project within the kalevala pylon("beelzebub's workshop) to fuel this interest (and i am also discussing gurdjieffian concepts with adept alex burns, who seems to be knowledgeable in them. perhaps some sort of a gurdjieffian element will be founded within the temple; perhaps this interest will simply dive into the "context paradigm" project (i am currently discussing these things with adept burns, who has an interest in founding some sort of a gurdjieffian element) so, i will (a) work in my geographical location to adequately

-turso bracelet- united iku-turso and v in m inen for the first time. thus a new vision of the kalevala pylon could come into being (this also deepened the shaman circle to a stage where an order or such could well be founded. all these incidences simply "cropped together in a meaningful way" when i needed to come to new realizations. when i founded beelzebub's workshop, i immediately came across adept burns. it turned out that we have pretty similar interests with respect to gurdjieffian studies- and this, of course, fueled my initiation and goals a great deal. when my personal vision was impressing itself on me, i just "found" the order of amon that seems to be the one place where my vision could be clearly communicated to me. when i began to feel that the sentinelship of the ultima thul

SAPPHIRE TABLET OF SET

credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is

universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, h

first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project will both seek to "bring the o.tr. into europe" and to explore the northern traditions/cultures to fuel the order's initiatory devices (i am also working with priestess kelly on my ammonian initiation. i hope this will in time result in my being able to teach the ammonian way in europe- in as much as this way is communicable (a project that i th

nce to at least realize the path myself. this work is in a state where i have finally obtained my vision, and will now need to fulfill it (parts of the vision are all around this writing. an additional thread is my work with gurdjieffian methodologies. i am running a project within the kalevala pylon("beelzebub's workshop) to fuel this interest (and i am also discussing gurdjieffian concepts with adept alex burns, who seems to be knowledgeable in them. perhaps some sort of a gurdjieffian element will be founded within the temple; perhaps this interest will simply dive into the "context paradigm" project (i am currently discussing these things with adept burns, who has an interest in founding some sort of a gurdjieffian element) so, i will (a) work in my geographical location to adequately

-turso bracelet- united iku-turso and v in m inen for the first time. thus a new vision of the kalevala pylon could come into being (this also deepened the shaman circle to a stage where an order or such could well be founded. all these incidences simply "cropped together in a meaningful way" when i needed to come to new realizations. when i founded beelzebub's workshop, i immediately came across adept burns. it turned out that we have pretty similar interests with respect to gurdjieffian studies- and this, of course, fueled my initiation and goals a great deal. when my personal vision was impressing itself on me, i just "found" the order of amon that seems to be the one place where my vision could be clearly communicated to me. when i began to feel that the sentinelship of the ultima thul

SATANIC BIBLE

vampire is allowed to exist because he cleverly chooses conscientious, responsible people for his victims- people with great dedication to their "moral obligations" in some cases we are vampirized by groups of people, as well as individuals. every fund raising organization, be it a charitable foundation, community council, religious or fraternal association, etc, carefully selects a person who is adept at making others feel guilty for its chairman or coordinator. it is the job of this chairman to intimidate us into opening first our hearts, and then our wallets, to the recipient of their "good will- never mentioning that, in many cases, their time is not unselfishly donated, but that they are drawing a fat salary for their "noble deeds" they are masters at playing upon the sympathy and con

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

e projections from all other people onto the universe. everything is therefore understood according to its inner nature rather than its exterior form. this is referred to as 'acausal perception' by the order of nine angles, that is, perception that occurs other than causally and it is this form of perception, partly as a product of a successful crossing of the abyss, that is said to determine the adept from the initiate. lastly the order of nine angles believe that personal wyrd or destiny is finally achieved when the individual successfully passes through the abyss. the satanist has then passed the personal and become part of the larger natural forces a 'becoming-one with them'(24) whilst maintaining his or her individuality. finally, as the adept guiding the society of dark lily says 'th

magic in general can complete his development. appendix i the left handed path -an analysis appendix ii re-defining satanism appendix iii satanism and child-abuse notes& references 1. graham, magdalene. re-defining satanism. dark lily 8 (dark lily: london, 1989, p. 10. 2. cavendish, r. the black arts (pan books ltd: london, 1967, p. 331. 3. ibid, p. 331. 4. society of dark lily 'dialogue between adept and pupil' in dark lily 1 (dark lily: london, 1987, p.10. 5. the name astral body is a term used to refer to a magical body created from psychical energy by magical methods such as prolonged visualisation. it is considered to consist of a form of energy that vibrates at a higher level than the physical matter. 6. rhodes, h.t.f. the satanic mass (rider& company: london, 1954. 7. cavendish, ri

SEVEN SHADES OF SOLITUDE

i) the sixth solitude is the unbounded hermitage of the self-beholder. it is the solitude of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-that-is is self-as-otherness: self-realisation is enfleshed in the mirror of the world. unto him belief is made all-possible. the gnosis of this arcanum reveals the adept s own-being in union with all that exists. this inner hermitage is attained when the circle of the arte magical is realised as the constant and stainless mirror of all possible magical acts, in which all rituals are temporal facets of the one true sabbat. all actions of the arte magical participate in the nature of the circle s pristine condition and are, in fact, the grand array or projecti

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s. for example, when looking out of an open window, we notice more than the trees, grass, and sky. at first we ask ourselves questions about the scene before us such as: where is the sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is behind her or just out of her peripheral vision. the slightest change in the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses

ow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. if we want light, we will create our own. know that there is more

culties and input from the greater self into one great awareness that functions as a unit. when this new sense is combined with the power of the force, the results are often spectacular. this is one solid reason why adepts seek the force and rely upon its power to complete the circuit. anyway, once this new faculty is acquired, it is especially useful in the presence of other people. seldom is an adept taken by surprise as he senses what the others are going to do before they do it, even if they are a ways away. perhaps, what we call seeing might be better defined as expanded consciousness, but that is a big term for such a simple book. the awakening when an adept is fully awakened, he experiences what we call the knowing. he simply knows. the knowledge flashes into his mind like a bird th

it is as old as the human race. the trick is to know what to do with it. it is a talent that can be developed by making use of the old three ps: prudence, patience, and perseverance. mostly, it just takes practice, and most adepts work at it on the side until it begins to appear often enough to be of value to them. our intent is to first elevate the self and fulfill the self. then, that done, an adept then draws others to him/her and commences to open them up and make them aware. remember, there is strength in numbers, and we realize the value in ranking the numbers in our favor. share the knowing. of course, the knowing is often fickle and when one novice can't quite get the whole picture, he might call in other more experienced adepts who will help with the rest of it. you see, there is

nced and steadfast (convinsteadfast, secure in the growing wisdom and knowledge allotted them. this is why the cbr has remained in existence for so long, despite the rise and fall of so many nations. the force holds them together in spite of calamity and civil decay. the force flows through each and every brother and sister, in and out and then in again. the force passing from the left hand of an adept will be restored to her through her right hand. an adept's gift of knowledge will be repaid to him with the interest of wisdom. never does an adapt stand so tall as when she pauses to help another. there is much to learn, much to teach, and so little time in which to do it. the life of man lasts only a few brief moments, his allotted years passing as sand through an hourglass. he is similar

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

re magnum of the world. the walls of the principal rooms were embellished with pictures of extraordinary merit, and in that high school of art which is so little understood out of italy. i was surprised to learn that they were all from the hand of the owner. my evident admiration pleased my new friend, and led to talk upon his part, which showed him no less elevated in his theories of art than an adept in the practice. without fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of the design and character of the work which these prefatory pages introduce, that i should briefly observe, that he insisted as much upon the connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whe

SORCERIES OF ZOS

eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involves also the total stilling of the psychosomatic functions. the formula has been used by adepts not necessarily working with specifically tantric or magical formulae, notably by the celebrated advaitin rishi, bhagavan shri ramana maharshi of tiruvannamalai, who attained supreme enlightenment by simulating the process of death; and also by the

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nishes an image for the path of the soul toward divinization. the soul, then, must undertake on the microcosmic level to follow in the footsteps of god; that is the only way of describing its mystery-striving after wisdom. it is the cosmic drama itself that is played out in every soul. the primal image expressed in the account of the creation finds its fulfillment in the inner life of the mystery-adept. moses wrote, not just to recount historical occurrences, but to provide images of the course that will lead the soul to god. philo s conception renders everything a spiritual reality within a person s own being. the human experience is a subjective echo of god s cosmic experience. god s word, the logos, becomes a reality within the soul. god brought the jews out of egypt and led them to the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

recognition, and reconciliation (management of tension) of the various principles governing both objective existence, and spiritual being. it is through the understanding of these principles- externalized as a personal methodology- that a way is formed leading towards the divine nature man. where that path leads in terms of noumenalism must be the solitary conclusion of the one who walks it. the adept walks alone upon the antinomian path of spiritual dissent, and within this silence each must listen to the voice of their heart; not because of dogmatism and rote, but due to personal discovery and revelation. this is important to understand for there is no expectation other than to believe what one personally experiences both subjectively and objectively for the antinomian. this includes th

tion, the difficulties in discussing the topic should now be clear. in response to that difficulty, what i am offering with this book is only a reflection of the overall general principles governing and guiding these various approaches.the recognition of these principles is usually the first step towards creating and finding appropriate learning environments- the schools of the lhp. for the truly adept, they will need to recognize that initiation is more an art than a science. it is a personal creation that involves the most intimate aspects of the psyche; and as such, it is dangerous. culture, psychological disposition, and genetic tendency comprise much of what we each perceive ourselves and others to be. cognitive restructuring as a fundamental premise of the initiatory scheme, leads to

f the tenets involved. the second method is what conclusions the personal interactions of the lhp adherents produces as a result of dialogue with initiates of varying degrees and sophistication of knowledge. the third and final method is what the individual them self learns and synthesizes through their own filters. the result of this methodology is an active synthesis of the information that the adept him/herself encounters. it is such, that within the limitations of the written word that this book can only pass on to the reader some generalized knowledge about the most fundamental aspects of this specialized language. now, when i speak of specialized language i am not speaking of newly invented words. i am talking about old words that within special settings take on new meanings. this fo

ng right now will be understood, or vaguely apprehended by those who are ready for it, and acknowledged as something quite different by all others. in physical evolution, mutation is the great vehicle of change over time. in the left hand path the evolution of consciousness occurs through transmutation .on magic and initiation realmagie is a powerful form of cognitive conditioning that allows the adept to view their surroundings in unique (and hopefully helpful) ways. ways that reveal how to create changes within the structure of their personal environments. changes that would not be possible, or would be nearly impossible utilizing normal social and cultural approaches. at the heart of these changes is an understanding of how the influences within environment, politics, religion, science

more. the birthed self consists of a first person perspective of human experience. with this said, an exploration of the higher self can be examined. the first, and most important aspect to point out is that the higher self does not operate through this first person perspective. as one progresses through their initiation they do not lose, or erase other consciousness landscapes. however, what the adept should be capable of is willfully moving between these conditions according to the requirements of the environment- internal and external- that they find themselves within. the key word is willfully. even the birthed self is mutable to the conditions it is found within, but this shift in perspective is not a result of will and understanding. it is the result of conditioning. as such, the pot

TELESMATA AND FLASHING TABLETS

imentary color when joined to the original color, allowing it to attract the or akasic current. this is attracted to the flashing tablet in part from the atmosphere (of which akasa pervades all things) and partly from one's own sphere of sensation. together, they form a vortex which attracts the "flashing light" from the macroprosopus. the following chart is provided for complimentary colors. the adept should color in the boxes. complimentary colors 3 when a flashing tablet is properly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the current of

perly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the current of another's karma. a divination is required to avoid such karmic pitfalls. 2. let the adept remember, that which often is of great aid on a mundane level can pose a threat or hindrance on a spiritual level. a talisman attracts strong and potent elemental forms, that if misused or misunderstood, can be spiritually damaging. 3. let the adept isolate him/herself from anyone that he/she is making a talisman for. all external influences such as hate, love, worry, etc. should be banished

then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the forces employed in the talisman. these forces may later react upon you. 4 8. let the adept create a flashing tablet in two colors in proper proportion. one color should not dominate the other. they should be in balance and in harmony. the method of employing three colors is as follows: utilize the heptagram and draw two lines to the point exactly opposite- this would yield two flashing colors. basic mode of charging and consecrating step 1 use the proper words and letters when cha

is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures classed under planet and sign. 7 8 9 10 11 12 the mode of using a telesmata character or symbol is that it is extracted from a telesmatic figure in the development and construction of a talisman or pantacle as to use those formed by the

love links us to the nature of the divine. between angels and god, there is pure love because there is 13 perfect harmony. this is not usually the case with lower and earthy love. in fact, what many claim to be love is actually "need" and the fulfillment of the nephesch. danger of making mass talismans making a large supply of talismans on a wholesale basis may not be in the best interest of the adept or the people he/she is making them for. a ray from yourself must charge each talisman. in the charging of a talisman, you have sent forth a ray from your aura which goes onto the talisman and attracts a like force from the atmosphere. thus, if you made a dozen talismans, you would have a dozen likes connecting with you. this places you in a kind of sympathetic communication with the talisma

TELESMATIC FIGURES

aining letter in the order of thy form shall represent in order the body and member. see well that the z.a.m. makest thy image in the astral form as pure and beautiful as is possible. the more impure and common thy form the greater the danger it will be unto thee. write upon the breast its sigil as created from the rose and upon the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch

nating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings are more severe terminating with la. the termination of the names in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and es

ng of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the firs

the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with

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

masonry, proclaims this degree so vital to the transformation of the candidate's life. he even suggests that in attaining this degree, one "exhibits the attainment of a new order of life."4 the royal arch degree, wilmshurst emphasizes, provides "a supremely high level of thought and instruction" for the mason attaining it.5 born again or demon-possessed? what does wimshurst mean when he says the adept has attained a "new order of life" i believe the candidate receives a counterfeit born again experience, receiving the very spirit of lucifer into his bosom as a result of conforming to the requirements of this degree. in accepting the devil god jahbuhlun as the sacred name of god the man rising to this level in masonry or a similar sect becomes demon possessed, full of the devil, headed for

short or tall, is just not good at shaking hands, etc) i have done my best to take all these uncontrollable factors into consideration here and i include only what i believe to be indisputable masonic and illuminist handshakes, tokens, and grips. naturally, one must especially consider who is shaking whose hand and whether the person is known to be an illuminist, a mason, a rosicrucian, an o.t.o. adept, or so forth. with these caveats in mind, let us take a look at the secret handshakes of the illuminati. but first this brief article by christopher story (note: the following article by englishman christopher story was originally published in the economic intelligence review (westminster, england) and was reprinted in des griffin's midnight messenger (may/june 2004. it is reprinted here for

trine, their cardinal teaching, that out of bloody, universal chaos will ultimately come equilibrium and the holy empire of the illuminati, to be ruled by their cabalistic messiah, or king actually the antichrist. pike revealed this ultimate objective to subordinate illuminists on page 861 of his celebrated textbook, morals and dogma: the royal secret, of which you are a prince, if you are a true adept..is that which the sohar (an occultic and cabalistic text) terms the mystery of the balance. it is the secret of the universal equilibrium..such, my brother, is the true word of a master mason; such is the true royal secret, which makes possible, and shall at length make real, the holy empire of true masonic brotherhood.1 ruining god's creation ezekiel 28 tells us that, as first created by g

1995) yellow springs institute for contlmporary studies and the arts the architectural design for the yellow springs institute for contemporary studies and the arts in chester springs, pennsylvania reveals a music amphitheater and a triangle structure with a circle inside. meanwhile, the official logo for the yellow springs institute is a red triangle with a tree inside. 370 codex magica only an adept heavily schooled in occult symbology would understand the message being communicated in this full-page ad for "virginia slims" cigarettes. the occult significance of the lightning bolt, the triangle, the square, the arm and hand signs and positions, even the wide spread of the model's legs is explained in the pages of codex magica. the colors she wears, black, red, blue, and white also conta

sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublished manuscript for her upcoming book, the molten image, explains that the tarot cards of witches and occultists are of jewish origin and correspond with the 22 letters of the hebrew alphabet. finally, cabalism is pure illuminism because it teaches the secret doctrine that, ultimately, the higher level adept learns: that the holy serpent is the true god; that all the evil that a person does, through alchemy, is magically transformed into righteousness; and that, yes, lucifer is lord. satan is the true and only god. that is the essential doctrine of cabalism. magical signs of the jewish cabala 427 the star of david and the jewish utopia the symbol of the jewish six-pointed star, known as the seal

THE BLACK LODGE

g against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that what 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 creativ

the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. th

"consolation" of the pupil is that, if he or she is able to resist the first attack, he or she becomes more aware of his or her psychosomatic processes, and more apt to distinguish between the attitudes which will tend to perpetuate the present stage of his or her existence and the attitudes which- perhaps- will give him or her a chance to reach a higher plane of consciousness. in other words an adept has paid his or her dues and has learned his or her lessons as regards the preliminary obstacles. these preliminary obstacles are those which seem mountainous and twisted to the young aspirant. the ordeals of the adept are generally beyond the "sight" if you will of the young inexperienced aspirant simply due to the fact that those same preliminary obstacles stand in the way, blocking a clea

s regards the preliminary obstacles. these preliminary obstacles are those which seem mountainous and twisted to the young aspirant. the ordeals of the adept are generally beyond the "sight" if you will of the young inexperienced aspirant simply due to the fact that those same preliminary obstacles stand in the way, blocking a clear view of the situation. this is the reason why so much of what an adept does may seem incongruous to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often keep his or her mouth shut when being questioned by the inexperienced on points of which he or she knows that the questioner could not possibly have the depth of experience to comprehend. this is not mystification but rather a kindness. it is a kindness b

s to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often keep his or her mouth shut when being questioned by the inexperienced on points of which he or she knows that the questioner could not possibly have the depth of experience to comprehend. this is not mystification but rather a kindness. it is a kindness by virtue of the fact that the adept is saying to the aspirant tend to your own troubles and problems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the charlatan (they also can refuse to answer questions on these same grounds. thereby giving the appearance of knowledge or initiation) how is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nt humankind with a dramatic example of what it means to achieve a complete activation of the spiritual seed within all human souls and to rise above all material considerations. steiner was born in krajevic, austria-hungary (now serbia-montenegro, on february 27, 1861. although he had experienced encounters with the mystical and the unknown as a young child and was introduced to the occult by an adept he would only refer to as the master, steiner s early academic accomplishments were in the scientific fields. his father wanted him to become a railway engineer, so that had led steiner into a study of mathematics, which seemed only to whet his appetite for t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 51 accordingto readers of

n the planchette so that they may feel the spiritual force controlling its movements and determine that the medium is not responsible for its actions. spirit mediums and certain psychical researchers maintain that the ouija board has been instrumental in producing volumes of impressive communications from the other side and has also helped to develop hundreds of psychic-sensitives who have become adept at spirit contact. the ouija board was first available for the american public in 1890 and was marketed as a parlor game. according to its creators, e. c. reiche, elijah bond, and charles kennard, the name of the board was derived from the ancient egyptian word for good luck. egyptologists flatly stated that ouija was not an ancient blessing, and william fuld, a foreman at kennard s company

eshold of ordinary consciousness to the point where various phenomena may be produced. when mediums induce the trance state which summons the spirit control, they may sincerely believe that their physical body is possessed by an outside intelligence. when the subjective mind is operating under the suggestion that it is being controlled by the spirit of a deceased person, it can become marvelously adept at filling in the details of that person s life on earth. for many individuals who hold certain religious views, it is abhorrent for anyone to claim the ability to talk to the dead. at best, in this view, such claimants are frauds and charlatans. at worst, they are committing a grave sin. and if the phenomena of the seance room is really due to as-yet unknown faculties of the human mind, the

men and escorted out of the country. blavatsky described the 10-year period between 1848 and 1858 as the veiled time in her life, refusing to divulge anything specific that happened to her during that period, but making mysterious allusions to spiritual retreats in tibet or in the himalayas. in 1847, shortly after she had escaped from her husband, she fled to egypt, where she said that she became adept in the art of snake-charming and was initiated in the secrets of oriental magic by a coptic magician. in 1851, according to her account, she was in new orleans, studying the rites and mysteries of voodoo. she traveled to paris in 1858 and was introduced to the internationally famous medium daniel dunglas home (1833 1886) and was so impressed by his paranormal abilities that she became a spir

ies toward the spiritual aspects of life, it was thought for a time that steiner might become a clergyman; but his freethinking father argued that he was a bright boy, and he envisioned him following a more practical and materially rewarding occupation as a railway engineer. when he was 15, steiner met felix kotgutski, an herbalist and metaphysician, who, when steiner was 19, introduced him to an adept in the occult to whom steiner referred only as the master. steiner never revealed the man s identity, in keeping with occult tradition. the master informed him of his spiritual mission in life and foretold that steiner would develop a system of knowledge that would blend science and religion. wishing to please his father, steiner took a degree in mathematics, physics, and chemistry, from the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e, and witnesses noted the strong scent of whiskey that permeated every room in the house. 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 ghosts and phantoms 27 when two local preachers arrived to investigate the disturbances, the witch delivered each of their sunday sermons word for word and in a perfect imitation of their own voices. the bell witch was adept at producing odd objects apparently from thin air. once, at one of mrs. bell s bible study groups, the ladies were showered with fresh fruits. betsy s friends were treated to bananas at one of her birthday parties. although the father, john bell, was the butt of malicious pranks and cruel blows, the witch looked after mrs. bell solicitously. once when she was ill, the witch was heard to tell

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uminati swelled to 300. weishaupt had taken great care to enlist as many young men of wealth and position as possible, maintaining that philanthropy, as well as mysticism, was a principal goal of the society. he had also managed to create around himself a great aura of mystery, permitting himself to be seen by none but those in the highest ranks of the society, encouraging the myth that he was an adept of such great power that he existed largely as an invisible presence. initiates into the ranks of the illuminati underwent secret rites, wore bizarre costumes, and participated in grotesque ceremonies that were designed to give complete obedience to weishaupt. soon the illuminati became a force to be reckoned with behind the scenes in germany fs political life, and its members worked secretl

versity books, 1960. hermes trismegistus in alchemical/magical tradition, powerful secrets of alchemy were found inscribed on an emerald tablet in the hands of the mummy of hermes trismegistus, the master magician and alchemist, who had been entombed in an obscure chamber of the great pyramid of giza. the preamble to the key to transmuting base materials to precious metals and gems instructed the adept that git is true, without falsehood, and most real: that which is above is like that which is below, to perpetrate the miracles of one thing. h the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, precious to them. as much as the thought of such a find may fire the imagination, the discovery of the emerald tablet at

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 magic and sorcery 49 magick spelled with a gk h refers to rituals, chants, and ceremonies. magick spelled minus the gk h alludes to trickery, sleight-of-hand, and misdirection in the eighteenth century. the work purports to be much older, however. it was dated 1458 and claims to be translated originally from hebrew. the text reveals to the adept that the universe is teeming with hordes of angels and demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevole

c and sorcery 75 zia rose performing a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. 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 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the positio

e individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby confirming the teaching of hermes trismegistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creative force of the unseen universe. the high priestess (arcanum two) is the most holy card in the tarot deck. it represents human

THE HOLY ROSARY OF THE BRETHREN

lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 the holy rosary of the brethren of the r.r. et a.c. the new adept may immediately feel on seeing the title of this paper, that it somehow draws a connection to a religious practice followed by many in the world. while many of our exercises have their roots in western religion, this particular rosary should not be confused with common religious practices by the uninitiated. for those brethren who have a connection to the practice of the rosary through their

f the rosary through their church or religion, you will find that both practices serve to enhance the other. adepts are encouraged to make the rosary of the r.r.et a.c. a regular practice. several brethren report that doing this meditation daily has provided them the spiritual alchemical fire necessary to enhance all other practices. practical qbl seems to become more effective as well. while the adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of ele

ntegration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of

heshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one

THE KEY TO THE MYSTERIES

eputation of being trustworthy as an editor. on the contrary, he not only mutilates and distorts his authors, but, as demonstrated above, he is totally incapable of understanding their simplest phrases and even their commonest words. vi introduction this volume represents the high-water mark of the thought of eliphas levi. it may be regarded as written by him as his thesis for the grade of exempt adept, just as his "ritual and dogma" was his thesis for the grade of a major adept. he is, in fact, no longer talking of things as if their sense was fixed and universal. he is beginning to see something of the contradiction inherent in the nature of things, or at any rate, he constantly illustrates the fact that the planes are to be kept separate for practical purposes, although in the final ana

wo passages levi's extraordinarily keen sense of humour leads him to indulge in a little harmless bombast. we may instance his remarks on the "grimoire" of 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 incomprehensibl

to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he recognizes that the star of day is but the reflection and the material shadow of that sun of truth which illumines the world of

known how to be happy; and those who are disillusioned prove by their dislikes 276 that they have only drunk of muddy streams. to enjoy even the animal pleasures of life one must have the moral sense; and those who calumniate existence have certainly abused it. high magic, as we have proved, leads man back to the laws of the purest morality. either he finds a thing holy or makes it holy, says an adept "vel sanctum invenit, vel sanctum facit" because it makes us understand that in order to be happy, even in this world, one must be holy. to be holy! that is easy to say; but how give one's self faith when one no longer believes? how re-discover a taste for virtue in a heart faded by vice? one must have recourse to the four words of science: to know, to dare, to will, and to keep silence. one

the man of e