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

Return to Occult Library Index

0 0

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

ALEISTER CROWLEY EQUINOX EQ I 2

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

"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

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

ALEISTER CROWLEY EQUINOX EQ I 3

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

ALEISTER CROWLEY EQUINOX EQ I 4 2

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

ALEISTER CROWLEY EQUINOX EQ I 4 3

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

ALEISTER CROWLEY EQUINOX EQ I 4

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

ALEISTER CROWLEY EQUINOX EQ I 6

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

GOLDEN DAWN RITUALS Z3

, 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

GOLDEN DAWN RITUALS ZAM13

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 everyday science the apparent death will have been only a lethargy. it was after a lethargy of this kind that william postel, recalled to life by mother jeanne, reappeared with a new youth, and called himself no longer anything but postel the resurrected "postellus restitutus" in the year 1799, there was in the faubourg st. antoine, at paris, a blacksmith who gave himself out to be an adept of hermetic science. his name was leriche, and he passed for having performed miraculous cures and even resurrections by the use of the universal medicine. a ballet girl of the opera, who believed in him, came one day to see him, and said to him, weeping, that her lover had just died. m. leriche went out with her to the house of death. as he entered, a person who was going out, said to him "

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 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 set11 is a model and neter12 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

THE MAGICIAN S KABBALAH

ons of manuscripts, which in turn may have been copies of other sets being used by other teachers. the original impulse of kabbalah, however, emerged from a first century school of jewish mysticism termed "merkabah, meaning "chariot. these mystics utilised secret methods of "spiritual ascent" in order to attain mystical experience. these experiences can be recognised as those common to any modern adept following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey

he tiphareth (awareness) of the contemplative. thus the myths of rape by the gods, for example leda and zeus as a swan (the bird of kether) depict the various ways in which our awareness is taken away from us when we truly contact the divine, transcendent level of the universe. the mystical passion, the height of all human devotion, is also applicable here. utilising the experience of chesed, the adept is aware of the underlying, and here only just accessible, patterns and archetypes, behind the apparent world (malkuth, symbols (yesod) and his consciousness (tiphareth. fortune warns that functioning in malkuth alone is blindness, functioning in yesod alone is to be deceived by projections, and functioning in tiphareth alone holds the danger of confusion of context. that is, experiences are

xperiences are taken as a direct dealing of god with the individual rather than as symptoms of progression to be further transcended. geburah brings with it discernment so that one's own position is realised and, later, chesed provides the key to the whole psyche before the whole psyche itself is flung into the abyss. the grade of adeptus exemptus is assigned to this sephirah, signifying that the adept has transcended his notion of self as tiphareth (awareness) and has moved towards the abyss. exempt from guilt, from sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent ca

be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or allow our fear to drive us rather than our urges to creativity. obviously, if chesed were not constrained by a correctly functioning geburah, life would become dysfunctional in the opposite extreme, with chaos and anarchy without point. it is the work of the adept grades in the initiatory system to learn to balance these states both within and without, to ensure that tiphareth, the pivotal point of the tree, is maintained in a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity a

the paths connecting hod to its companion sephiroth of the tree are as follows: hanged man (geburah) the hanged man represents consciousness drowned in matter as one meaning of the image of the sacrificed god, and as the initiate progresses up the tree, hod is where he first accesses any of the sephiroth above tiphareth, self-awareness. devil (tiphareth) in order to rescue that consciousness, the adept must come to terms with the primal forces represented by the devil, but also unchain his model from his prior perceptions, which is also indicated by this card. the devil is beaten by looking him straight in the eye (ayin, the letter attributed to the devil card. tower (netzach) the tower connecting hod to netzach shows the dramatic tension that resides between these two sephiroth. the relat

THE MIDDLE PILLAR

ithout mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 1

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

manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the agonized form of mary; and bring to light that unmistakable phenomenon, by which no woman could doubt whether or no she has ever been a mother, and in which no adept can doubt that he is one *vide prolegomena. bohn fs ed, p. xxi. religion and science have for many years seemingly run antagonistic to each other, but in reality their antagonism has been of a superficial nature, and fundamentally they at heart are one. the former having postulated an eternal gcreator, h a something out of something. god; the latter postulated an eternal gcreation, h a somet

sanity; and this state is the cerberus we all have to pass before we can regain the blissful arms of our long-lost eurydice. to clearly illuminate the orphic progress through the plutonic regions of philosophy, it will be necessary, first of all to satisfy the three heads of the terrible offspring of echidna fs womb, whose names are berkeley, hume, and kant. berkeley berkeley, that ggod-illumined adept, h*1. almost at the commencement of his introduction to gthe principles of human knowledge, h states: gupon the whole, i am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves. that we have first raised a dust, and then complained we cannot see. h*2. and na

ntroduction to gthe principles of human knowledge, h states: gupon the whole, i am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves. that we have first raised a dust, and then complained we cannot see. h*2. and naturally to expect, berkeley himself, though an adept of a very high order, starting upwards through the clear atmosphere of the sky, clutched the very fire from the altar of god, and then in his descent to the dusty plains of earth, caused such a whirlwind to arise, that his immediate successors, and even we who live two hundred years after that storm arose, scarce dare open our eyes for fear of being blinded *1. eleusis, vol. iii, p. 225 *2

nd to arise, that his immediate successors, and even we who live two hundred years after that storm arose, scarce dare open our eyes for fear of being blinded *1. eleusis, vol. iii, p. 225 *2. p. 6. a mystic by nature and a priest by profession, we must, in reviewing his bequests to knowledge, always remember how much of the one side to deduct from the other, should we wish to prove him either an adept or a bishop. but with such inborn predilection, and such outward assumption, it is easy to understand why it was that he threw the whole energy of his life into an attempt to refute the advancing scepticism latent in the works of hobbes and locke. he saw, and seeing fought the many children which had sprung from the fertile womb of the cartesian doctrine, of abstract general ideas and second

of which we are sup-posed to be already diffident. the cartesian doubt, therefore, were it ever possible to be attained by any human creature (as it plainly is not, would be entirely incurable, and no reasoning could ever bring us to a state of assurance and conviction upon any subject. h*1. and that, ga wise man, therefore, proportions his belief to his evidence, h*2. and who can say that a wise adept does not do likewise? and that gthese ultimate springs and principles are totally shut up from human curiosity and inquiry h and gare probably the ultimate causes and principles which we ever discover in nature. h i on this despairing position of hume, kant bases his a priori.*3 *1. three dialogues, p. 159 *2. ibid. p. 116 *3. ibid. p. 29. berkeley and hume thus hume arrives at the conclusio

THE TAROT OF C C ZAIN

h the functions of social life; its relations to other life-forms. after one life in human form it has acquired self-consciousness and has no need to return to earth. as indicated by the trinity rising from the grave, there are opportunities for family life and other experiences on the next plane, the total ensemble symbolizing this entering into a new and active life in a realm above matter. the adept--arcanum xxi. in divination, arcanum xxi may be read as success or attainment. arcanum xxi is figured by a kneeling young girl playing on a harp of three strings. above is a wreath of twelve flowers, each flower having three blossoms. at each of the four angles of the wreath is a head; the two below being the head of an eagle and the head of a bull, the two above being the head of a lion and

THE WITCH CULT OF ZOS VEL THANATOS

involuntarily) and visualize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten. this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practiced before experiencing and foregoing. the emotion that is felt if the knowledge which tells you why" austin spare also was later adept in the practice of dream control and assuming various god forms thereof. the most significant forms were of thanatos and a building association with the black eagle. it was by this that spare was present in the astral witches sabbat, a conclave of desired astrals joined in a blissful union of their belief. much continues in this latent form beyond this time. austin spare's work with atavisti

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

played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent

THE ABYSS AND TABAET

initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/herself, this force is expressive of the individual, thus each manifestation unique as the initiate in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and

her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit

the adversary is no christian creation, nor does it need the concept of god as so many have decried. in the west, all gods and demons have been transformed to suit whatever they need it for, such is known as a mild case of chaos magick and thus may be useful. the luciferian knows the importance of discipline, if you build yourself in the image of the adversary with the traits associated with, the adept will truly be a god upon this earth. lilith, known as the queen of demons, a bestial body with a sometimes beautiful appearance, was called mother of ahriman and is related to blood sucking vampiric demons and other night spirits. lilith is one half of the adversary is there were, is truly a satanic or luciferian source of self-mastery and strength. lilith is said to howl at the head of 480

courage individuals to undergo formative experiences of a kind which more conventional societies and individuals frown upon or are afraid of but the strong survive, the weak perish. all this- and the other directly magickal experiences like those you yourself have experienced- develop both the character of the individual and their magickal abilities. in short, from the satanic novice, the satanic adept is produced- falcifer order of nine angles consider the very nature of the adversary, the wicked dragon whose very essence was continual change, self-mastery and power. his and her forms are many, from masculine to feminine to the effeminate. the barbarian and violence embodied soldier to the diplomatic statesman, the psychologist to the murderer. the adversary is made great in this world by

it is with him that the realm of evil is most comprehensive. the basest (most dishonourable) man will see the realm of evil that is, of that which is forbidden and hostile to him everywhere the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image" friedrich nietzsche the left hand path adept (whether they know they are lhp or not) are those who do things with those endless possibilities, rather than talk in vague sentences about them. mysticism is not-knowing that which cannot be known. a vicious cycle, the new age is truly something which is not new, rather a bad filter of what could be a wonderful reality. evil is nothing but an opinion and more or less a perspective of the in

THE DARK FORCES

1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while others sleep and cry. 5) all that enervates we despise: we have nothing to do with the cowardly and weak who are trapped by their own failings and who scurry about in the filth that covers those who do dis-honourable

antly in its possibilities. we extend the frontiers of evolution while others sleep and cry. 5) all that enervates we despise: we have nothing to do with the cowardly and weak who are trapped by their own failings and who scurry about in the filth that covers those who do dis-honourable deeds. we revere honour because honour means self-excellence and a recognition of the cosmic balance that is an adept. 6) when we hate we hate openly and with pride and when we love we love with a passion to match our arroga nce: always mindful never to love anyone or anything so much that we cannot see it die, since death is a natural changing of forces. 7) we would rather die than submit to anyone or anything and this pride is the pride of satan, that symbol of our defiance and a sign of our life-enhancin

THE SECRET RITUALS OF THE OTO

fraternity, but, in the following year, after a visit from reuss, who accused him of revealing the innermost secrets of the order, he changed his mind. crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them. silently reuss opened a copy of crowley s book of lies and pointed to a passage beginning let the adept be armed with his magic rood and provided with his mystic rose. in a flash crowley understood the nature of the o.t.o. magical system and in the conversation that followed it was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional ma

ew orders of being. x of great marriages file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (6 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 1. the supreme means is declared fully in the publications of the august fraternity most holy the a\a\ liber xi and liber dlv. 2. this other method is suggested. on every occasion before sleep let the adept figure his goddess before him, wooing her ardently in imagination and exalting himself with all intensity toward her. and let him consider all involuntary movements of the mind as adulteries vile and criminal. therefore, with or without an assistant, let him purge himself freely and fully, at the end of restraint trained and ordered unto exhaustion, concentrating ever ardently upon the body

h espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of the great goddess into love of this inferior, but give only as a master and of his pity, knowing that this also is service to his high lady above. 3. that of such familiar spirits he have but four. and let him regulate their service, appointing hou

titudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose children are the five elements or tatwas, of which all visible things are made. let then the adept make two talismans, pure male and female, with no admixture of any lesser principles; and let him consecrate himself as the sun, and pour out life upon them, vivifying them therewith. then shall they conjoin, making unto themselves a new heaven and a new earth, whose union shall breed elements, and multitudes of beings to live and love in liberty beneath thy light, an house file//c /document

that only on the fitting together of the two halves can the covenant be complete. so also is the kingdom of heaven. so also is this instruction. unless the other half be in thy mind, thou wilt not understand. this then is the covenant of the creator, dividing that he may unite. in our lord jesus christ is the great work accomplished. here followeth liber 333, cap. xxxvi. the star sapphire 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; 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. then let him advance to the east, and make the holy hexagram, saying: pater et mater unus deus ararita. file//c /doc

TYSON DONALD NEW MILLENNIUM MAGIC

ultist. fueled by their burning need to find some way to perfect themselves, their interest in magic will grow. at first their reaction to magic will be humor and reflexive aversion. but as they study more deeply, the flame of spirit will strengthen, and they will begin to see the meanings that lie hidden in the absurd statements of magical texts. it is not necessary that they encounter a magical adept, although this will cer- tainly facilitate their advancement. the personal conveyance of the flame of spirit can take place across the gulf of time and space by means of books. also, there are spiritual entities that watch over and mutely direct the progress of worthy seekers after magical truth. it is these beings, who are emanations of the godhead, that shaped the lives of seekers after ma

and inspired elements that resonate strongly in the personal psyche of the magus. magical learning usually begins from the outside and pro- gresses inward, although it is vitalized from the inside out-that is, beginners prac- tice the mechanical part of magic without being able to infuse it with vitality, and only later do their gestures and words begin to acquire power. over time the magic of an adept becomes more individualized as inspired ele- ments replace those drawn from tradition. most workable magical systems use the grammar of traditional magic but possess their own unique vocabulary. however, it is important that the magus, in the first flush of running to obey the instructions of a newly awakened inner voice, does not completely throw away traditional meth- ods. traditional magi

survive but the foundation upon which that identity was based does. an educated buddhist would maintain that the spirit does not cross the veil at each death but moves from person to per- son until its wheel of births and deaths has been fulfilled. the fault in this thinking is that it supposes the spirit of god can be divided and that one portion can gain more experience than another. a western adept would say that since the spark of divinity at the center of each human being is one with the all, it has no need to cross the veil after death: it is the unmanifest in its entirety, and the veil that barred it from the bosom of god was the veil of human flesh surrounding it during life. therefore, each birth and death is a complete round of incarnation that returns the acquired measure of li

s oper- ate below the conscious level they need not be intellectualized, merely considered and absorbed. these signs are most useful against unintentional malicious projection of the self. they remove doubt and help generate self-confidence. all the power for defense comes from the mind of the defender. the signs will, however, offer little protection against a willful attack from an accomplished adept. conscious attack requires conscious defense. happily, the ability to project the point of self along a ray is difficult to master. it is seldom taught because it is so dangerous, both to the user and the person used. at one time in tibet priests learned how to invade the body of another and usurp it so that they might continue to occupy the earth after their physical death. the technique is

e powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this way, bound up by evil while still thinking they dealt with the emis- saries of good. the fifth point of the pentagram, last to emerge although it embodies the pre- vio

TYSON DONALD SOUL FLIGHT

etrovna blavatsky (1831-1891) as a way of bringing eastern wisdom to the west. it began in newyork in 1875, but established a second branch in bombay in 1879, and soon shifted its headquarters from the united states to india. blavatsky was an accomplished spiritualist who produced many of the physical phenomena that were regarded as a necessary part of any seance at the time. she was particularly adept at apports-the sudden appearance of objects out of thin air. later it was proven that her apports were frauds. the letters supposedly written by enlightened spiritual masters known as mahatmas that regularly popped into existence over her head were found to have been slipped through a crack in the floorboards of the room above by an accomplice. in spite of the obvious fraud of her physical e

came into being in 1892."4 the work of running the golden dawn fell to westcott and mathers. according to the history of the order presented by its three chiefs, the golden dawn was originally founded as an extension of a german secret society of the same name, die 112. howe, xxiii. 113. ibid, 55. 114. colquhoun, sword of wisdom, 172. chapter seven: the golden dawn 97 goldene dammerung, run by an adept named fraulein anna sprengel. westcott claimed to have received a written charter from sprengel permitting him to establish a branch of the german rosicrucian society in england, and maintained that he was in constant correspondence with the chiefs of the german order from 1887 to 1890. this is what those joining the golden dawn were taught, and what they believed in the early years. it was

ere, mathers always remained uncertain. he was not really sure if they were living adepts who had discovered the alchemical elixir of eternal life, or spiritual beings dwelling on higher planes who descended to the material world for the purpose of teaching him, although he tended to believe they were living men. in an extraordinary manifesto written in 1896, mathers referred to himself as "chief adept and ambassador of those secret and unknown magi who are the concealed rulers of the wisdom of the true rosicrucian magic of light" and he wrote about the nature of the secret chiefs: 98. soul flight concerning the secret chiefs of the order, to whom i make reference and from whom i have received the wisdom of the second order which i have communicated to you, i can tell you nothing. i do not

r work. this was in keeping with the teachings of blavatsky's theosophy, which held that souls after death continued to evolve and perfect themselves, rising through the seven astral planes until they escaped them entirely to the higher planes of spirit. for some time thereafter, farr and her followers met regularly on the astral level, but they substituted the holy grail in place of the egyptian adept. in 1902, a prominent member of the london temple, annie horniman (1860-1937, who believed herself in astral contact with one of the secret chiefs she called the purple adept, lobbied for the performance of a special banishing ritual to cleanse the order of what she perceived to be the corrupting taint of the egyptian adept. by this time, the sphere group had ceased to gather, but horniman's

ness when concentrated in the natural body in ordinary life. the return taketh place with a 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 practised and advanced adept. this consisteth in forming first a sphere from his own sphere of sensation, casting his reflection therein, and then projecting this whole sphere to the desired place, as in the previous method. but this is not easy to be done by any but the practised operator.13' the sphere of sensation mentioned in this quotation relates to the ritual pattern adopted by the sphere group of florence farr

TYSON DONALD THE MAGICAL WORKBOOK

ds together. in the 23 document of the golden dawn, where the projecting sign is described at length, it appears that the hands are extended with a space between the thumbs. in my own work i have found that separating the hands weakens the projection of force. since this matter is so important, i will quote the description, which comes from regardie's golden dawn (sixth edition, page 371: 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. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of the g

, arms, and fingers must all be aligned. he technique i have described for combining the vibration of names of power with the projecting sign is slightly different from that presented in the teachings of the golden dawn, where it is called the vibratory formula of the middle pillar (see golden dawn, sixth edition, pages 345-46. for purposes of comparison, i will quote the original method: let the adept, stanlng upright, his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath, mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past yesod, but not resting there, but takin

UNLEASHING THE BEAST

sciousness is a symptom of disease" but in the moment of sexual union and orgasm- called here "the charioting- the thinking mind is temporarily blotted out, allowing a fleeting glimmer of "universal consciousness -164- mind is a disease of semen. all that a man is or may be is hidden therein..therefore is man only himself when lost to himself in the charioting. 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. cx as julius evola suggests, crowley saw in orgasm (as in drug experience) a means to create breakages of consciousness by pushing the mind to a point of extreme exhaustion and so opening it to the "supersensual "the technique..was that of excess; through pain or pleasure, sex or intox

WAITE ASPECTS OF MASONIC SYMBOLISM

hich the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied to place a fabulous construction upon the central doctrines of christian religion, just as there was a period when the solar mythology was adapted in the same direction. we have no call to consider

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

eight of the tarot. indeed, only she [the priestess] can deliver the sword to the magician. thus, an initiate (the priest) without a woman cannot receive the sword. there exists the eve-venus, the instinctual woman. the venus-eve, the noble home woman. there also exist venus-urania, the woman initiated into the great mysteries and finally, we confirm the existence of the urania- venus, the female adept, the woman that is self-realized in depth. the flaming fire the flaming fire opens the seven churches of the apocalypse (seven magnetic centers of the spinal medulla. we conquer the powers of the earth with the first center (situated at the level of the sexual organs. el trabajo en el laboratorium oratorium, es una verdadera ceremonia m stica que no debe ser profanada por el deseo animal, ni

hem only the phantoms of the pluralized i are expressed. thus, after death the human being is a legion. the soul he who incarnates the soul, acquires true identity. he already is. the human being is still a non-achieved being [a being not yet achieved. the willpower the human being confuses the force of desire with the willpower. we need to generate the christ-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of the

rior worlds. the body of liberation is organized with the best atoms of the physical body. this is a body of flesh that does not come from adam; it is a body filled with indescribable beauty. the adepts can enter into the physical world and work in it with this paradisiacal body which they make visible and tangible at will. resurrection with the physical body on the third day after his death, the adept comes (in his astral body) to the sepulcher, where his physical body lies. the master invokes his physical body and it obeys (by taking advantage of hyperspace and escapes from the sepulcher. this is how the sepulcher remains empty and the shroud left lying there. the body resurrects within the superior worlds. the holy women treat the body of the adept with drugs and aromatic ointments, obe

WESTERN MANDALAS OF TRANSFORMATION SR AL

ns may be too cumbersome. other planetary influences may then be examined for the most auspicious timing. if the talisman is to be mercurial in character, you may ask: is the planet astrologically favored at the time the talisman is being made? one should attempt it at a time when the sun is in gemini or virgo, for example, or when one of these signs is conjunct the moon. you do not need to be an adept astrologer to discover some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. prayers and intention following the q

quarius, into which we are just entering. another important correspondence that belongs to this kamea is the magical word qol (qvl, which also has a value of 136. this is really the voice of intuition, or the higher self, or h. g. a. in case's interpretation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil line and can be joined to almost any name (e. g, the voice of yophiel, tzadqiel, jeheshuah, etc. it also has a correspondence to the root-word chach, which godwin notes means hook or ring (p. 226

WHO ARE THE DRACONIANS

ns 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 repoltergiest 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 who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (6 of 68 [8/25/2000 17:19:57] h

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ing and going on to being, one soon gets to three. what then would happen if one started with being and went on to being? selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 8. fisher, nelson, hotz& franquist, hill of three oaks, c. 1963 238 sayings of the taoist sages (chuang tzu) in the beginning lieh tzu was fond of traveling. the adept huch iu tzu said to him, i hear that you are fond of traveling. what is it in traveling that pleases you? for me, said lieh tzu, the pleasure of traveling consists in the appreciation of variety. when some people travel they merely contemplate what is before their eyes; when i travel, i contemplate the process of mutability. i wonder, said hu-ch iu tzu, whether your travels are not very much

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

he highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelatio

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ethereal one, luminous and celestial, in which the soul abides when in a state of bliss. it may be that some one, by purification of the senses, by hereditary magical power, or by probity, or by the sacred operations of his religion, may perceive, with a terrestrial body laid aside, things imperceptible to us, and hear sounds inaudible to us still in bondage. or with mantle partly unfolded, some adept or truth-seeker may perceive, with eyes upraised, sights invisible to mortals, whilst yet his ears are deaf to the sounds beyond us numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott both. for why do we see the stars, while yet we hear not their motion? why come not angels from the realms of glory to visit earth, as in the days of old? is heaven more distant? or has e

o or saturn, muh or jupiter, shwuy or mercury, kin or venus, and ho or mars. in the infernal world are 5 terrors and torments. deadly bitterness, horrible howling, terrible darkness, unquenchable heat and thirst, and a penetrating stench; says old john heydon, quoting some mediaeval father of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the church. he was admitted an adept among the fratres rosae crucis, but was never received among the magistri. five styles of architectural columns are described. tuscan, doric, ionic, corinthian and composite. sir thomas browne, 1658, notes an ancient greek division of vegetables into five classes- dendron, arbor, tree; thamnos, frutex, bush; phruganon, suffrutex, herb; poa, herba, grass; and askion or gymnon, fungus, mushroo

walks strongly. after 7 years, teeth of second set appear. after 14 years is the arrival of generative power. after 21 years, the hair of manhood is completed. after 28 we cease to grow, at 35 is greatest strength, at 49 is the greatest discretion, and 70 is the natural end of life. the moon passes through stages of 7 days in increase, full, decrease, and renewal. naaman was ordered by elisha (an adept) to take seven dips in jordan, to cleanse himself from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 sea

ternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe that it would not be possible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, bu

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

outh. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebel

his name that encompasseth all things, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invoca

, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and perfo

only study the procedure involved. section 2 theoricus adeptus minor (th.a.m) 29. lecture on astrological associations to the serviant squares 30. notes on ritual of invisibility 31. notes on ritual of transformation workings for this level and records of these visionary workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) the adept will do projection work into thte main tattwas and then into each sub-element (b) do a path working of the 22 trumps starting at the world (c) project into one pyramid square of each elemental enochian tablet. for example take the serviant square with the zodiac attribution of aries in the watery part of air tablet. its corresponding squares will be: the aries square in the watery part of fi

l and only to be seized by violence. of this class of study, all that can be said is "sometimes a light surprises the student on his way" the date of publication was 1616, the year following the appearance of the confessio frateritatis. i should mention that an english translation of the fama was done in london by eugenius philalthes, in 1652. at that time he was supreme magus in anglia, or chief adept in charge of our phraseology. in conclusion, it only remains for me to point out that while the historical element has a unique interest for every member of the 5=6 grade of the second order, this in itself is a minor consideration as compared with the mystic symbolism involved therein. the 120 years has other references, as the 5=6 ritual itself testifies. this was the number of princes, wh

he gods" was a favorite saying of mathers, which was paraphrased from the book of the dead. it showed his aspirations in attaining adeptship. in the golden dawn, godforms from various cultures were considered as currents or potencies of energies that could be tapped and directed to perform a desired task. a good example of this tapping of energy is given in the signs of the 5=6 grade in which the adept draws down the powers of forces which are synthesized into a specific current of energy. the first time this appears to any great extent is in the 5=6 grade where the adept is filled with the energy needed to be able to perform the task about to be initiated. the following paper, by dr. r. felkin, was issued to whare ra members once they achieved the 5=6 rank. it explains this from a slightl

e directed for many different uses. it must also be stressed here that we invoke the energy of this cosmic christ, which is doubly reinforced with the energy of resurrection and immortality. something necessary for us to equate with the osirian concept of the 5=6 energy. the first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our personalized sphere of chesed within our bodies. the phrase "scorpio, apophis, destroyer" relates to the sephirah of geburah, and the strength and security that is associated with it through the second adept. so far, we have called on two extr

0 0

ed toward the banner of the east, or the object you wish to charge or affect. be certain that you sink your head until your eyes look exactly between your thumbs. this way, the points of the fingers and the thumbs and the focus of the eyes will all converge upon the object you are charging or attacking. the above posture is called the sign of horus. it is also called the sign of the enterer. most adepts in the order use it as part of their daily ritual work, either at the completion of the l.b.r.p. or after each pentagram is drawn while vibrating the divine name. sign of silence the sign of the enterer of the threshold is always answered, or followed, by the sign of silence. the sign of silence is known as the sign of harpocrates. it is a fitting symbol for the secrecy we have pledged ours

th osiris the redeemer. extended afterlife information is given in this lecture. one should read it several times throughout personal growth to fully understand it. the complete text may be found in the golden dawn by israel regardie. the four fold breath the four fold breath will help you prepare for meditation and your rituals. this is the simplest rhythm for the beginner and a favorite amongst adepts. step 1 empty the lungs and remain thus while counting to four. step 2 inhale, counting to four, so that you feel filled with breath to your neck or throat area. 54 step 3 hold this breath while counting to four. step 4 exhale, counting to four, until the lungs are empty. this should be practiced counting slowly and quickly until you find a rhythm that suits you and helps you feel comfortab

ng your past dreams, the dream will be re-incited into your conscious mind. it is a good idea to get into the habit of writing the dreams immediately after they occur, although this may not always be possible. one method that you may use to remember your dreams would be in the use of affirmations. every night when you go to bed simply affirm to yourself repeatedly "i will remember my dreams. many adepts on their own accord will tend to keep an audio recorder next to the bed so that the details of the dream experience are not forgotten or lost by using the wake and writing method. using this latter method will not only keep the information of the dreams intact, but it will also help overview the details that may have been missed by writing alone. so it is not uncommon, using the audio recor

ffice it to say that any magic that hurts you or another human being is not magic that you want to participate in. the circle spread divination will help you understand the karmic outcome of any magical workings, for that matter, any serious physical act, because magic is nothing more than physical energy on a higher plane of consciousness. begin by removing the major arcana from your tarot pack. adepts in the golden dawn usually have two sets of tarot decks, most have even more. one set of major arcana, which are dedicated only to spiritual and higher workings, and another deck that is dedicated to lower workings or mundane questioning. after removing the major arcana, place them in order, beginning with the fool, all the way to the universe. most tarot decks are numbered, making this job

ABRAMELIN1

sir edward kelly, and the part he took in the european politics of his time are too well known to need description here. that abraham the jew was not one whit behind any of these magicians in political influence, is evident to any one who peruses this work. he stands a dim and shadowy figure behind the tremendous complication of central european upheaval at that terrible and instructive epoch; as adepts of his type always appear and always have appeared upon the theatre of history in great crises of nations. the age which could boast simultaneously three rival claimants to the direction of two of the greatest levers of the society of that era the papacy and the germanic empire when the jealousies of rival bishoprics, the overthrow of dynasties, the roman church shaken to her foundations, s

former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. even in the commonest natural operations we see this. no child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing in his mind. wherefore it is that all adepts and great teachers of religion and of magic have invariably insisted on the necessity of faith. but though apparently more broad in view in admitting the excellence of every religion, unfortunately he shows the usual injustice to and jealousy of women which has distinguished men for so many ages, and which as far as i can see arises purely and simply from an innate consciousness that were w

ired life after attaining magical power by his system (i do not speak of the retirement during the six months preparation for the same) is not borne out by his own account of his life, wherein we find him so constantly involved in the contests and convulsions of the time. also, however much the life of a hermit or anchorite may appear to be advocated, we rarely, if ever, find it followed by those adepts whom i may perhaps call the initiated and wonderworking medium between the great concealed adepts and the outer world. an example of the former class we may flnd in our author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which make

ADEPTUS MINOR INITIATION

nd out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth and was dead, and behold! i am alive for evermore, and hold the keys of death and of hell. second "he that hath an ear, let him hear what the spirit saith unto the assemblies (second and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into

s being placed in juxtaposition, or in any other convenient manner; but the foundation of them all is the minutum mundum diagram "the symbolism of the altar was briefly explained to you in the second point. upon the altar stands a black calvary cross, charged with a rose of five times five petals, representing the interchanging energies of m and the elements (chief leads aspirant out of tomb. two adepts replace altar, and all resume their places as at beginning of third point) chief "the head of the pastos is white, charged with a golden greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos

to form the letters l.v.x. the first and middle fingers are stretched to suggest the v, the little finger is crossed over the third to make an x. this may be done with both hands and is always exchanged with the fingers thus arranged over the wrist of the frater or soror being greeted. this grip must never be exchanged except for across the pastos "the second greeting may be exchanged between two adepts amongst the inner order members only. it is never exchanged before the members of the outer order or non-initiates. it is performed thusly "the right hand is stretched outward and grasps the wrist of the second's right hand while making with the left hand the sign of silence "the sign and password has already been received. finally, you must understand that you are never permitted to say to

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ce of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more o

he solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code

ly, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the formulae. the mad arab saw it all, in a vision, and wrote it down. he was, perhaps, one of the most advanced adepts of his time, and her certainly has something to say to us, today, in a language the intuition understands. yet they called him "mad. accompanied in the ranks of the "insane" by such "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were

ALEISTER CROWLEY BOOK OF LIES

kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: they are right. language was made for men to eat and drink, make love, do barter, die. the wealth of a language consists in its abstracts; the poorest tongues have wealth of concretes. therefore have adepts praised silence; at least it does not mislead as speech does. also, speech is a symptom of thought. yet, silence is but the negative side of truth; the positive side is beyond even silence. nevertheless, one true god crieth hriliu! and the laughter of the death-rattle is akin. book of lies get any book for free on: www.abika.com 56 [58] commentary( kappa-delta) the hawk is the symbol of sig

k by experiment, and not by questionings. book of lies get any book for free on: www.abika.com 89 [92] commentary( mu-alpha) the title is only partially explained i the note; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclosed to the exempt adepts, referred to in liber lxi. it is he who is responsible for the whole of the development of the a'.a. movement which has been associated with the publication of the equinox; and his utterance is enshrined in the sacred writings. it is useless to enquire into his nature; to do so leads to certain disaster. authority from him is exhibited, when necessary, to the proper persons, though in no ca

the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in their hair, and think they are jesus christ! o sublime tragedy and comedy of the great work! book of lies get any book for free o

ALEISTER CROWLEY LIBER 777

betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is perhaps only ridiculous; but it is a wicked imposture to pretend to have received it from rosicrucian manuscripts which are to be found in the british museum. to obtain money on these grounds, as has been done by certain moderns, is clear (and, i trust, indictable) fraud. the secrets of adepts are not to be revealed to men. we only wish they were. when a man comes to me and asks for the truth, i go away and practice teaching the differential calculus to a bushman; and i answer the former only when i have succeeded with the latter. but to withhold the alphabet of mysticism from the learner is the device of a selfish charlatan. that which can be taught shall be taught, and that whi

ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, eli

ALEISTER CROWLEY LIBER CHANOKH

self, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

anner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note also of the correspondence of nine with teth, xi, leo, and the serpent. the great merits of this formula are that it avoids contact with the inferior planes, that it is self-sufficient, that it involves no responsibilities, and that it leaves its masters not only stronger in themselves, but who

sult konx om pax "introduction, and "thien tao" in the same volume. all this is to be expressed in the words of the ritual itself, and symbolised in every act performed. ii it is said in the ancient books of magick that everything used by the magician must be "virgin. that is: it must never have been used by any other person or for any other purpose. the 62 greatest importance was attached by the adepts of old to this, and it made the task of the magician no easy one. he wanted a wand; and in order to cut and trim it he needed a knife. it was not sufficient merely to buy a new knife; he felt that he had to make it himself. in order to make the knife, he would require a hundred other things, the acquisition of each of which might require a hundred more; and so on. this shows the impossibili

of the world- 96 ceremony of the proclamation of horus, the crowned and conquering child, as lord of the aeon<summer of 1911 e.v, just three years before its fulfilment> this whole matter is prophesied in the book of the law itself; let the student take note, and enter the ranks of the host of the sun. ii there is another sacrifice with regard to which the adepts have always maintained the most profound secrecy. it is the supreme mystery of practical magick. its name is the formula of the rosy cross. in this case the victim is always- in a certain sense- the magician himself, and the sacrifice must coincide with the utterance of the most sublime and secret name of the god whom he wishes to invoke. properly performed, it never fails of its effect. bu

hem. there is also a great restriction arising from the fact that although 15 symbols appear in the final figure, there are, in reality, but 4, the remaining 11 being drawn by an ineluctable process from the "mothers. it may be added that the tables given in the handbook for the interpretation of the figure are exceedingly vague on the one hand, and insufficiently comprehensive on the other. some adepts, however, appear to find this system admirable, and obtain great satisfaction from its use. once more, the personal equation must be allowed full weight. at one time the master therion employed it extensively; but he was never wholly at ease with it; he found the 158 interpretation very difficult. moreover, it seemed to him that the geomantic intelligences themselves were of a low order, th

rnize with them. they will tear you in pieces at their leisure. not at once; they will wait until you have wholly broken the link between you and your holy guardian angel before they pounce, lest at the last moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obedience and faith to hi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika

tuous, to learn that the passage which we are about to quote, is a parable based on the least decorous of the biblical legends which refer to noah. it simply captures for its own purposes the convenience of scripture (here follows the excerpt from the vision "and a voice cries: cursed be he that shall uncover the nakedness of the most high, for he is drunken upon the wine that is the blood of the adepts. and babalon hath lulled him to sleep upon her breast, and she hath fled away, and left him naked, and she hath called her children together saying: come up with me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking sidewa

, and she hath called her children together saying: come up with me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking sideways, and was yellow, and the third of magic without tears get any book for free on: www.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* liber cdxviii, the vision and the voice, edition with introduction and commentary by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaileth

baby of the mother that king solomon non-suited. we may define the doctrine of the white school in its purity in very simple terms. existence is pure joy. sorrow is caused by failure to perceive this fact; but this is not a misfortune. we have invented sorrow, which does not matter so much after all, in order to have the exuberant satisfaction of getting rid of it. existence is thus a sacrament. adepts of the white school regard their brethren of the black very much as the aristocratic english sahib (of the days when england was a nation) regarded the benighted hindu. nietzsche expresses the philosophy of this school to that extent with considerable accuracy and vigour. the man who denounces life merely defines himself as the man who is unequal to it. the brave man rejoices in giving and

t you surely come to god. there is thus in this school no attempt to deny that nature is, as zoroaster said "a fatal and evil force; but nature is, so to speak "the first matter of the work, which is to be transmuted into gold. the joy is a function of our own part in this alchemy. for this reason magic without tears get any book for free on: www.abika.com 97 we find the boldest and most skillful adepts deliberately seeking out the most repugnant elements of nature that their triumph may be the greater. the formula is evidently one of dauntless courage. it expresses the idea of vitality and manhood in its most dynamic sense. the only religion which corresponds to this school at all is that of ancient egypt; possibly also that of chaldea. this is because those religions are magical religion

ALEISTER CROWLEY MEDITATION

f a deadly poison. for to each individual thing attainment means first and foremost the destruction of the individuality. each of our ideas must be made to give up the self to the beloved, so that we may eventually give up the self to the beloved in our turn. it will be remembered in the history lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found

uld be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretation of this remarkable poem there is a difference between two great schools of adepts. one holds that jack is merely a corruption of john, ion, he who goes-hermes, the messenger. the other prefers to take jack simply and reverently as iacchus, the spiritual form of bacchus. but it does not matter very much whether we insist upon the swiftness or the rapture of the holy spirit of god; and that it is he of whom it is here spoken is evident, for the name horner could be applied

ALEISTER CROWLEY TAO TEH KING

ible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread of the tao. 16 chapter xv the appearance of the true nature. 1. the adepts of past ages were subtle and keen to apprehend this mystery, and their profundity was obscurity unto men. since then they were not known, let me declare their nature. 2. to all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready

an in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. 3. who can clear muddy water? stillness will accomplish this. who can obtain rest? let motion continue equably, and it will itself be peace. 4. the adepts of the tao, conserving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to r

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

all done it- is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. our own khabs is our one sole truth. al i,10 "let my servants be few& secret: they shall rule the many& the known" the old comment 10. this is the rule of thelema, that its adepts shall be invisible rulers. this, it may be remarked, has always been the case. the new comment the nature of magical power is quite incomprehensible to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have fu

do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of c

verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law" the old comment 40. theta-epsilon, the hermit, yod invisible, yet illuminating. the a. a. lambda-eta, the lover, zain visible as is the lightning flash. the college of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) and secretly 1+ 4= 5, the hieropha

ant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alpha= 41, the inverted pentagram, matter dominating spirit. the hanged man and the fool, the condition of those who are not adepts "do what thou wilt" need not only be interpreted as license or even as liberty. it may for example be taken to mean do what thou (ateh) wilt; and ateh is 406= taw-vau= t, the sign of the cross. the passage might then be read as a charge to self-sacrifice or equilibrium. i only put forward this suggestion to exhibit the profoundity of thought required to deal even with so plain a passage. al

ke the heat of the midmost sun. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, thereof the blood of the heart that beareth me, that beareth me" we therefore train our adepts to make the gold philosophical from the dung of witches, and the elixir of life from hippomanes; but we do not advocate ostentatious addiction to these operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates on case of a gener

ALEISTER CROWLEY THE QABALAH

g the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions. 29 i.e, crowley s essay berashith t.s. liber lviii 17 (f) the method of transpositions and transmutations of the 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

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 crowned by the ring of adepts whose password is there is no god, so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo: ain elohim. 62 there is a fourth kind of atheister, not r

, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery63 he has risen to understand with the members of the sovereign sanctuary64 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become

brium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148, the balances, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the

ght, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have ryb

ALEISTER CROWLEY EQ I 1

manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concea

swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mountai

u must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire sammasamadhi, and then rise on tiptoe. just so! but there there are the other adepts. hard at him! 130 little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length

h. not only does this system of minute tabulation apply to cases of disease and sickness, but to every branch of healthy life as well, under the name of "business; the best business man being he who reduces his special occupation in life from "muddle" to "science" in the west religion alone has never issued from chaos; 146 and the hour, late though it be, has struck when without fear or trembling adepts have arisen to do for faith what copernicus, kepler, and newton did for what is vulgarly known as "science" and as faith, growing old before its day, held back science with a cruel hand, so let us now, whilst science is still young, step briskly forward and claim our rights, lest if we halt we too shall find the child of the morning once again strangled in the maw of a second night. now, ev

p of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "hall of science" lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. now 187 instead of the mystic circle of the adepts we have the great "bosh-rot" school of folly. miracles are banned, yet still at the word of man do the halt walk, and the lame rise up and run. the devils have been banished, and demoniacal possession is no more, yet now the most lenient of these sages are calling it "hystero-demonopathy- what a jargon of unmusical syllables! saul, when he met god face to face on the dusty road of damascus

ALEISTER CROWLEY EQ I 5

of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unaccepta

the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties of editing and publishing still confront us. i am therefore appealing for helpers among those who are interested in the clear and scholarly statement of what the famous adepts of the past have thought and handed down, either by word or pen* 777 is almost out of print. less than 100 copies remain.1 a new edition is in preparation, but will not be issued in all probability for two years at least. verb. sap* i have been asked by authority to say a few words on the relations which should subsist between a neophyte and his probationers. though a neophyte is obliged to

the least number of a word, by adding (and re- adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word("c) the method of analogies drawn from the shape of the letters("d) the method of deductions drawn from the meanings and correspondences of the letters("e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions. 84("f) the method of transpositions and transmutations of the 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

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 are crowned by the ring of adepts whose password is "there is no god" so inflected that even the magister when received among them had not wisdom toe interpret it. 1. mr daw, k.c: m'lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit sultus in corde suo "ain elohim" there is a fourth kind of atheist, not reall

ssing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery he has risen to understand with the members of the sovereign sanctuary that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become

ALEISTER CROWLEY EQ I 5

f the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure. then i closed mine eye, that i might not behold it, and for this was it fixed. now it is written that one glance of mine eye shall destroy it. and mine eye i dare not open, because of the foulness of the vision. therefore do i gaze with these two eyes throughout the aeon. is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that i may behold and destroy? now i take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. and the edge of the dagger is turned. 38 and tears drop from his eyes, and there is a mournful voice: so it hath been ever: so must it ever be! though thou hast the strength of five bulls, thou shalt n

, and the night is full of hideous things and howlings. and an angel cometh forth, and saith: be wary, for if thou change so much as the style of a letter, the holy word is blasphemed. but enter into the mountain of the caverns, for that this (how much more then that calvary which mocks it, as his ape mocks thoth) is but the empty shell of the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the cr

ision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, which with the roof and the floor and the chamber itself makes seven. so also is the pastos seven, 52 for that which is within is like unto that which is without. and there is no furniture, and there are no symbols. light streams from every side upon the pastos. t

he midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is the first appearance of evil) and now an angel appears, like as he were carven in black diamonds. and he cries: woe unto the second, whom all nations of men call the first. woe unto the first, whom all grades of adepts call the first. woe unto me, for i, even as they, have worshipped him. but she is whose paps are the galaxies, and he that never shall be known, in them is no motion. for the infinite without filleth all and moveth not, and the infinite within goeth indeed; but it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremen

i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the centre of the rose. now it is seen that the ro

ALEISTER CROWLEY EQUINOX EQ I 1 2

fathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians

ck art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d'ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return the mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my knowledge of has

ALEISTER CROWLEY EQUINOX EQ I 2 2

mus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth 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 b

the great hermetic arcanum; the tablet of union between the four elements; the tablet of the symbolic latin names; the seven palaces of the briatic world; and the kerubim in the visions of isaiah, ezekiel and st. john. the hierophant inductor now congratulates the philosophus on the progress he has made, and proclaims him master of the 24th, 25th, and 26th paths in the portal of the vault of the adepts. after which the closing of the portal takes place, the hierophant inductor saying "in and by that word paroketh i declare the portal of the vault of the adepts duly closed. unto thee o tetragrammaton be ascribed malkuth, geburah, and gedulah unto the ages. amen. so finishes the ritual of the portal of the vault of the adepts, the connecting ritual between the grades of philosophus and adep

urn to a state of blindness, would have great difficulty in explaining to his blind brothers the sights he had seen, in fact none would believe him, and his difficulty in explaining in the language of blind-land the wonders of the land of sight would probably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts; and those who have tried to explain themselves have been called mad by the "canaille "the truth is" continues the mystic "both of you have been talking foolishness through your material and idealistic hats. for "in the material world matter is existence "in the sensible world sense is existence "in the spiritual world spirit is existence "and though in the sensible world a cow or an angel

ALEISTER CROWLEY EQUINOX EQ I 2

tradicts itself, and is in any case no more than a reflection upon the facts of physical life. 3. what hope there may be in investigation of the physical facts of nature on scientific lines is already actively sought after by a powerful and well-organized body of men of perfect probity and high capacity. 4. there is no hope in faith, for there are many warring faiths, all equally positive. 5. the adepts of spiritual experience promise us wonderful things, the perception of truth, and the conquest of sorrow, and there is enough unity in their method to make an eclectic system possible. 6. we are determined to investigate this matter most thoroughly on scientific lines. iii 1. we are mystics, ever eagerly seeking a solution of unpleasant facts. 2. we are men of science, ever eagerly acquirin

key, a bible, an elastic band. 67 open the bible at random till you find a favourable text. there insert the key, leaving the barrel and ring outside. put the elastic band round the book, so as to fix the key firmly in it. balance the whole arrangement by putting your thumb and that of the assistant magus of art under the ring, thumb against thumb (an important but, as i hold, heterodox school of adepts employ the forefinger) keep very still; and ask your question "adam, adam, tell me true! shall i &c. if the bible turns in a dextro-rotary manner the answer is "yes; if in the opposite direction "no" this sublime method of tearing out the heart of destiny is evidently derived from a slightly more elaborate one in the "key of solomon (book i, chap. ix) for detecting theft, which is done with

which i supposed (until "adam" advised me to the contrary) to represent the lowest debauchery in which the human intellect could wallow. the game is, however, much esteemed by charlatan clairvoyants; and i can well understand their indignation at finding that i do not recognise their proficiency in this game and that of swindling and blackmail as entitling them to a seat at the round table of the adepts. let us, however that may be, return to our classification. 68 xiv "there is a certain intelligible one whom it becometh you to understand with the flower of mind "having mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of man do

the feeling- i grope and find no other expression- that one's head is going to blow off. one feels inclined to get up and shout for very feebleness, and only the utter fatuity of that or or any other method of obtaining relief keeps one quietly writing. one feels, too, like the old woman in theresa raquin, dumb and paralysed even while bursting with the tremendous secret. small wonder than if the adepts demand years of training before the things themselves are 75 thought "look not upon the visible image of the soul of nature; for her name is fatality; it becometh not thy body to behold her, until it be first cleansed by the sacred mysteries" the methods most practical and easy of obtaining these states are principally as follow: first, the cultivation of the "magical memory" the practice i

es of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say, save that the universe, as previously known through atmadarshana, is annihilated? yet the negation of this phrase is only apparent; the sense is that all that negative atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to express the matter is to spell

ALEISTER CROWLEY EQUINOX EQ I 3 2

e veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the altar, his head being towards the east "chief" mighty adeptus major, why in the centre "second" because that is the point of perfect equili

iagram 63. 14 see diagrams 64, 65, 66. 15 the three supernals are in a way summed in chesed, hb:dalet being the dividing-line. 16 not mars in scorpio. 17 that is, 1 x 2 x 3 x 4 x 5= 120. by the sephiroth and the paths we work; the rose and cross united, we are; and kether is in our tiphereths by light, life, and love, reached by the path cleaving the rainbow. this, therefore, seals all present as adepts, and also serves to equilibrate perfectly the vault for reception of the light, while also formulating the first beginnings of that light""the third vibration" all face east to salute the rising sun. the door is opened wide, since the great work is formulated, and the three adepti formulate by their position the triangle of the supernals, as if it descended from the roof of the vault. then

p. thereupon invoked heru-pa-kraatist and cast himself upon the providence of god "that he may give his angels charge over me, to keep me in all my ways. so mote it be" thus far the events which carry us down to the commencement of the operation, which begins with""the oath of the beginning" i, p, frater ordinis rosae rubeae et aureae crucis, a lord of the paths in the portal of the vault of the adepts, a 5= 6 of the order of the golden dawn; and an humble servant of the christ of god; do this day spiritually bind myself anew" by the sword of vengeance: by the powers of the elements: by the cross of suffering: 247 that i will devote myself to the great work: the obtaining of communion with my own higher and divine genius (called the guardian angel) by means of the prescribed course: and t

eing admitted one by one, a masked man in authority and a scribe. these questions &c, pass, after pledge of secrecy concerning the interview (a) are you convinced of the truth of the doctrines and knowledge received in the grade of 5= 6? yes or no? if "yes (1) then their origin can spring from a pure source only? if "no (2) i degrade you to be a lord of the paths in the portal in the vault of the adepts (b) if he reply "yes" the masked man continues: are you satisfied with the logic of this statement? do you solemnly promise to cease these unseemly disputes as to the headship of this order? i for my part can assure you that from my own knowledge d.d.c.f. is really a 7= 4. if "yes (3) then you will sign this paper; it contains a solemn reaffirmation of your obligation as a 5= 6) slightly ex

let the sphere be consecrated with water and with fire [done] o auramooth and o thoum-aesh-neith, i invoke and beseech you: let the vapour 275 of this water, and of this fire, be as a basis on the material plane for the formation of this shroud of art [form mentally the shroud] i, p, frater of the order of the golden dawn, and a 5= 6 thereof: a lord of the paths in the portal of the vault of the adepts: a frater ordinis rosae rubeae et aureae crucis: and especially a member of the 0= 0 grade: master of the pass-word "h" and of the grand word "m" am here: in order to formulate to myself a shroud of concealment: that i may attain unto knowledge and power, to use in the service of the eternal gods: that i may pursue safely and without interruption my magical and other pursuits: and that i ma

ALEISTER CROWLEY EQUINOX EQ I 3 3

the result would scarcely have been more oppressive; anyhow it would have been as 312 interesting to read of how many handkerchiefs the famous seer used when he had a cold as to ponder over the platitudes of this rheumy old leech. never since reading "bothwell" and "who's who" have we read such ponderous and pedantic pedagogics. the translator in his preface informs us that moses and solomon were adepts; verily hast thou spoke, but thou, wm. alexr. ayton, art greater than either, to have survived such a leaden task as this of putting dr. smith's bad latin into good english; at the completion of it you must have felt like jacob when "he gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big f

ALEISTER CROWLEY EQUINOX EQ I 3

umes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure

of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom he represents are only responsible for the publications on which their imprimatur is set; the rest of the equinox is edited as literary and commercial expediency may suggest to the person responsible. the equinox "the editor will be glad to consi

rsal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the 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 a

e one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts_ they fall like rotten fruits. but to destroy the power that makes these thoughts_ thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not a

juvants which accelerate more or less the outbreak of this mysterious intoxication? 66 chapter iii the playground of the seraphim what does one experience? what does one see? marvellous things, is it not so? wonderful sights? is it very beautiful? and very terrible? and very dangerous? such are the usual questions which, with a curiosity mingled with fear, those ignorant of hashish address to its adepts. it is, as it were, the childish impatience to know, resembling that of those people who have never quitted their firesides when they meet a man who returns from distant and unknown countries. they imagine hashish-drunkenness to themselves as a prodigious country, a vast theatre of sleight-of-hand and of juggling, where all is miraculous, all unforeseen_ that is a prejudice, a complete mist

ALEISTER CROWLEY EQUINOX EQ I 4 2

ou over the boulter case. here surely is a link between you! drop the "insufferable" and the "christmas-card- curate" description of him, use your tea-spoon like an ordinary decent christian and don't empty the sugar basin, shake hands with him, my boy, shake hands with him, and try and be a real good fellow, joseph, a real good fellow, as well as an indifferent evolutionist! a. quiller. with the adepts. by franz hartmann. william rider and son. if you have never been to "the shakespeare" or "the elephant and castle" please go; for, for the same price that you would pay for this book you will be able to obtain at either a good seat. go there when they are playing "the sorrows of satan" and you will have no need to be "with the adepts" of franz hartmann. besides, if you are not amused by th

ALEISTER CROWLEY EQUINOX EQ I 4

of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. editorial we shall be glad if all subscribers to, and readers of, the equinox will make themselves p

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, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the m

arate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for long remain entirely hidden.30 and either from their teachings directly, or from those of their disciples, we find in india 62 sprouting up from the roots of the older upanishads two great systems of practical philosophy: 1. the attainment by sanny sa. 2. the attainment by yoga. the first seeks, by artificial means, to suppress desire. the second by s

the pleasure of love; and she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the other.66 once and for all do not forget that nothing in this world is permanently good or evil; and, so long as it appears to be so, then remember that the 62 certainly not in the case of the mahometan religion and its sufi adepts, who drank the vintage of bacchus as well as the wine of iacchus. the question of chastity is again one of those which rest on temperament and not on dogma. it is curious that the astute vivek nanda should have fallen into this man-trap. 63 swami vivek nanda "raja yoga" p. 45. 64 the bhagavad-g ta, vi, 16, 17. 65 or more correctly as the buddhist puts its- skilfulness and unskilfulness. 66

dream subconsciously; just as they breathe without knowing it unless the attention be directed to the act. 169 273 "cf" captain j. f. c. fuller's "star in the west" pp 287, 288 "in his essay 'eleusis" crowley suggests that the world's history may roughly be divided into a continuous succession of periods, each embracing three distinct cycles- of renaissance, decadence, and slime. in the first the adepts rise as artists, philosophers, and men of science, who are sooner or later recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible. then the chain starts again. thus crowley writes"'decadence marks the period when the adepts, nearing their earthly perfection, become true adepts,no

ALEISTER CROWLEY EQUINOX EQ I 6 2

ble arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" william northam "robemaker" 9 henrietta street, southampton street, strand telephone- 5400 central= mr. northam begs to announce that he has been entrusted with the manufacture of all robes and other ceremonial apparel of members of the a. a. and its adepts and aspirants. no. 0. probationer's robe. pounds5 0 0 1" superior quality. 7 0 0 2. neophyte's. 6 0 0 3. zelator symbol added to no. 2. 1 0 0 4. practicus" 3. 1 0 0 5. philosophus" 4. 1 0 0 6. dominus liminis" 5. 1 0 0 7. adeptus (without" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for pe

ALEISTER CROWLEY EQUINOX EQ I 6

or of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 3 great james street, w.c. telephone: city 8987, or to call at that address by appointment. a representative will be there to meet them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider contributions and to return such as are unacceptabl

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 to absolute truth, absolute light, absolute bliss. 6 18. many adepts 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 th

in the place ever golden, and unite yourselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they sh

one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how can his kingdom stand" both vanish: the illusion is no more. math

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ing of brotherhood, and to foster in them response to that ideal which is latent in one and all. to set an example to humanity. the fourth thing that men need to know and to realise as a basic fact is that this hierarchy is composed of those who have triumphed over matter, and who have achieved the goal by the very self-same steps that individuals tread today. these spiritual personalities, these adepts and- 16- initiation, human and solar copyright 1998 lucis trust masters, have wrestled and fought for victory and mastery upon the physical plane, and struggled with the miasmas, the fogs, the dangers, the troubles, the sorrows and pains of everyday living. they have trodden every step of the path of suffering, have undergone every experience, have surmounted every difficulty, and have won

r planet. by the energy which flowed through them, and by their profound wisdom and experience, they stimulated earth's evolutions and brought the purposes of the planetary logos so much the nearer to completion. then they passed on, and their places were taken by those among the members of the hierarchy who were willing to undergo a specific training and expansion of consciousness. in turn these adepts and masters had their places filled by initiates, and thus constantly has there been opportunity for disciples and highly evolved men and women to pass into the ranks of the hierarchy, and thus- 23- initiation, human and solar copyright 1998 lucis trust constantly has there been a circulation of new life and blood, and the coming in of those who belong to a particular period or age. some of

the hierarchy in connection with the fourth or human kingdom, and refers especially to those masters who work in connection with humanity. were the deva evolution being dealt with, the entire tabulation and division would have to differ from this. again, there are certain aspects of hierarchical work affecting, for instance, the animal kingdom; this work calls into activity beings and workers and adepts totally distinct from the servers of the fourth or human kingdom. therefore students should carefully remember that all these details are relative, and that the work and personnel of the hierarchy are infinitely greater and more important than may appear upon a superficial reading of these pages. certainly we are dealing with what might be considered its primary work, for in the service of

ar upon a superficial reading of these pages. certainly we are dealing with what might be considered its primary work, for in the service of the human kingdom we are- 30- initiation, human and solar copyright 1998 lucis trust concerned with the manifestation of the three aspects of divinity, but the other departments are interdependent and the work progresses as a synthetic whole. the workers, or adepts, concerned with the evolution of the human family, comprise sixty-three, if the three great lords are counted in making the nine times seven necessary for the work. of these forty-nine work exoterically, if it might be so expressed, and fourteen esoterically, being more concerned with the subjective manifestation. not many of their names are known to the public, nor would it be wise in many

s disciples initiates of high degree and quite a number of masters. in his hands are the reins of government for india, including a large part of the northern frontier, and to him is committed the arduous task of eventually guiding india out of her present chaos and unrest, and of welding her diverse peoples into an ultimate synthesis. the master morya, who is one of the best known of the eastern adepts, and who numbers amongst his pupils a large number of europeans and americans, is a rajput prince, and for many decades held an authoritative position in indian affairs. he works in close co-operation with the manu, and will himself eventually hold office as the manu of the sixth root-race. he dwells, as does his brother, the master k. h, at shigatse in the himalayas, and is a well-known fi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

men and of the grand man of the heavens, the logos. a. the heavenly men. the heavenly men, in themselves, embody centres just as does a human being, and on their own plane these centres of force can be found. again we need to recollect that these centres of force on cosmic levels, and in manifestation in the objective system, demonstrate as the great force centres of which any particular group of adepts and their pupils are the exponents. every group of masters and all the human beings incarnate or discarnate who are held within the periphery of their consciousness are centres of force of some particular kind or quality. this is a fact generally recognised, but students should be urged to link up this fact with the information imparted on the centres of the human being, and see if much is

men and develops their apprehension, enabling them to expand their consciousness. b. the consciousness of the heavenly men stimulates all the units in their bodies, but causes specialised response from those who are actively and intelligently working at the development of group consciousness. the vibration, for instance, of a planetary logos has a peculiar effect upon all those who are initiates, adepts and chohans, and brings their three major spirillae to the necessitated vibration. this work is begun when the sixth spirilla (in the minor group of seven) is active. c. the consciousness of man is stimulated and developed when at a certain stage he can respond to the vibration of members of the occult hierarchy, and is thus nearing the portal into the fifth kingdom. this coincides with the

ar cycle of the earth globe can be divided into: a. world karma (the seven root-races) b. racial karma, or the destiny and purpose of each root-race. c. subrace karma, for each subrace has its own destiny to work out. d. national karma. e. family karma. f. individual karma. all these different types of karma are intermingled and bound up in a manner inconceivable and inextricable to man; even the adepts cannot untangle the mystery beyond that of the groups affiliated with them, while the chohans of the higher degrees work with the karma of the larger groups (which are the aggregates of the lesser groups. all the lesser grades of devas "the army of the voice" on each plane, the lesser builders and elementals in their myriads, work unconsciously, being guided and directed by words and sound

human into the spiritual. second: assist at the transmutation a. from the lower mineral forms into the higher forms. b. from the mineral forms into the vegetable. c. from vegetable forms into the animal forms. d. from animal forms into the human or consciously and definitely to bring about individualisation. that it is not done as yet is due to the danger of imparting the necessary knowledge. the adepts understand the transmuting process in the three worlds, and in the four kingdoms of nature, which make them a temporary esoteric three and exoteric four. man will eventually work with the three kingdoms but, only when brotherhood is a practice and not a concept. three points must now be considered in this connection: conscious manipulation of the fires. devas and transmutation. sound and co

case of the logos, of the four higher subplanes of the cosmic physical plane. the point is one of a very real complexity, for it involves the realisation that, from the standpoint of the occultist, the lowest vibration with which he may concern himself is that of the systemic etheric in its four lesser allied vibrations; similarly macrocosmically the lowest logoic vibration with which the greater adepts are concerned is the cosmic etheric. the three lowest systemic and cosmic vibrations are the result of: reflex action on the part of negative substance for the lower three are negative to the higher four. synchronous vibration, inherent in negative substance, the residue of an earlier system, and embodying therefore past karma for the logos and for man. vibrations that are gradually being s

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e knowledge. all the various yogas have had their place in the unfoldment of the human being. in the first purely physical race, which is called the lemurian, the yoga at that time imposed upon infant humanity was hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third

y the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automatically includes all the lesser in its results, though not in its practices. when these are studied, it will become apparent why the day of opportunity has only just arrived. the east has preserved rules for us since time immemorial. here and there orientals (with a few western adepts) have availed themselves of those rules and have submitted to the discipline of this exacting science. thus has been preserved for the race the continuity of the secret doctrine, of the ageless wisdom, and thus has been gathered together the personnel of the hierarchy of our planet. in the time of the buddha and through the stimulation he produced there was a great gathering in of arhats. t

he produced there was a great gathering in of arhats. these were men who had achieved liberation through self-initiated effort. this period, in our aryan race, marked a climax for the east. since then the tide of spiritual life has steadily flowed westward, and we may now look for a corresponding climax in the west, which will reach its zenith between the years 1965 and 2025. towards this end the adepts of the east and of the west are unitedly working, for they follow always the law. this coming impulse is (as was that in the time of the buddha) a second ray impulse, and has no relation to any first ray impulse, such as that which brought forth h. p. blavatsky. first ray impulses rise in the first quarter of each century and reach their climax on the physical plane during the last quarter

pid results are achieved, attended however with certain dangers and risks. there is the risk of uneven development, of a negation of the heart side of nature, and of certain destructions which will later have to be remedied. then there are those aspirants whose progress is less rapid, and who are exponents of the middle path. they proceed steadily and moderately and are called the "discriminative adepts" as they permit no excesses of any kind. their method is to be recommended to men in this particular cycle. again there are those gentle souls whose will may be regarded as characterised by an imperturbable pertinacity and who go steadily, undeviatingly forward, eventually arriving at their goal. they are distinguished by intense tenacity. their progress is slow. they are the "tortoises" of

ves the response of the individual soul to cosmic soul force. 3. the intensive training given towards the climax by the occult hierarchy whereby souls receive a stimulation and vitalisation which enables them to make more rapid progress. the occult student must remember that this process has gone on in the wheels and cycles preceding our planet earth. the primeval lords, or sages, are those great adepts who having "tasted experience" under the law of rebirth, were initiated into the mysteries by the one initiator, the representative in our planet of the oversoul. they in their turn became teachers and initiators into the mysteries. the one master is found within; it is the soul, the inner ruler, the thinker on his own plane. this one master is a corporate part of the whole, of the all-soul

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspiration and help i can accord to any pilgrim on the path is alone vital; that which i have learned through experience is at the disposal

veloped, you will understand the above" this should be made clear. to the master of the wisdom, the nature of the spirit, or that positive centre of life which every form hides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, its rate of vibration and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cycle of incarnation has developed. they employ the awakened and developed

d realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in the daily life, more than from the theoretical and the academical. the significance of the words "the lower light is thrown upward" these deal with the centers a

on has been visioned without doubt, and, through this vision, has come the capacity to take one's eyes off the affairs of individual experience, and fasten them on the working out of the purpose for the whole. this is the objective and the goal. breadth of vision, inclusiveness of understanding and a widened horizon are the preliminary essentials to all work under the guidance of the hierarchy of adepts; the stabilizing of the consciousness in the one life, and the recognition of the basic unity of all creation has to be somewhat developed before any one can be trusted with certain knowledges and words of power and the manipulation of those forces which bring the subjective reality into outer manifestation. therefore, i say to you at this time, i an older and perhaps more experienced disci

the contacts that do not emanate specifically from the tangible world. the dark light of the tiny atoms of which the physical vehicle is constructed is responsive to the stimulation passing down from the soul into its vehicle, and, when the man is under control of the soul, there eventuates the shining forth of the light throughout the body. this shows as the radiance emanating from the bodies of adepts and saints, giving the effect of bright and shining light. when the radiant light of the soul is blended with the magnetic light of the vital body, it stimulates the atoms of the physical body to such an extent that each atom becomes in turn a tiny radiant centre. this only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a pec

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

ution, and in this way develops man by a system or technique which is qualified by the ray quality and is therefore specific and unique. let me point out to you the modes of this group teaching: ray i. higher expression: t he science of statesmanship, of government. lower expression: modern diplomacy and politics. ray ii. higher expression: t he process of initiation as taught by the hierarchy of adepts. lower expression: religion. ray iii. higher expression: m eans of communication or interaction. the radio- 35- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust telephone, telegraph and the power to travel. lower expression: the use and spread of money and gold. ray iv. higher expression: t he masonic work, based on the formation of the hierarchy, and

t achieved during the atlantean or fourth root race, which was under the dominant influence of the second and sixth rays. the flower of any race, and those who guarantee its achievement, are to be seen in the masters, initiates and disciples who, during any race, reach the goal which their souls have set. the reader must remember that the goal of adeptship is a steadily shifting one, and that the adepts of the aryan race will be higher in development, and of a more intellectual order, than those who reached that stage during the atlantean race. therefore the requirements for treading the path of discipleship in the present race are steadily increasing in difficulty as the centuries slip away. at the same time, the assets brought by the aspirant to the task of achieving discipleship likewis

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

rking in mental matter, control from the subjective side of life, the emergence of the great plan and the manifestation of divine purpose. this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and initiates. these latter, in their turn, influence the disciples of the world and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. these disciples have hitherto worked very much alone except when karmic relationships have revealed them to each other and telepathic intercommunicat

ence the disciples of the world and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. these disciples have hitherto worked very much alone except when karmic relationships have revealed them to each other and telepathic intercommunication has been fundamentally confined to the hierarchy of adepts and initiates, both in and out of incarnation, and to their individual work with their disciples- 115- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these groups, therefore, which have hitherto worked entirely subjectively, can and will be duplicated externally, and, the new groups will come into being largely as an externalisation experimental a

fact in their own consciousness. 10. the souls who have achieved release from all the limitations of the form nature and who dwell eternally in the consciousness of the one soul, withdrawn from identification with any aspiration of the form life, no matter how highly developed. they can and do use the form at will for the purposes of the general good. these are the masters of life, the perfected adepts. higher than this we need not go, except by inference. a detailed analysis is not, however, in order, owing to the limitations of men's minds. the above is only a wide generalisation, and the various groupings shade into each other in a bewildering way. the varieties of intermediate types are myriad, but this analysis will serve as a skeleton structure upon which to build. 7. in the develop

wards the world of spiritual realities and his life is one of discipline and service, then, at times, and when necessary, he can at will call into use these lower psychic powers in the service of the plan and in order to do some special work upon the astral plane. but this is a case where the greater consciousness includes normally the lesser consciousness. this is however seldom done even by the adepts, for the powers of the soul spiritual perception, telepathic sensitivity and psychometrical facility are usually adequate to the demand and the need to be met. i interject these remarks, as there are some enlightened men who use these powers, but it is always along the line of some specific service to the hierarchy and humanity, and not along any line connected with the individual. when a m

divine guidance and as constituting an infallible leading (thus demanding and evoking blind and unquestioning acceptance) they become a menace to the free activity of the soul and are of no true value. 8. guidance can come, therefore, from all kinds and types of incarnate or discarnate men, ranging in character from very good to very bad. they can include the help proffered by real initiates and adepts through their working disciples and aspirants to the mental and astral activities of ordinary intelligent men and women, including the emotionally and selfishly oriented person. it should be remembered that no true initiate or disciple ever seeks to control any person nor will he indicate to him in the form of a positive command, any action which he should take. but many people tune in on t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of achieving this control constitutes one of the most difficult periods in the life of the disciple and quite one of the longest from the angle of time. for this you should be prepared. particularly is it difficult at this time to triumph over emotion because of the intense emotional condition of the entire human family and the widespread fear and terror for which the energy of the black lodge of adepts is responsible. this definitely complicates your problem and that of all disciples: it tends to foster a most potent glamour. so i beg of you to proceed with courage, joy, understanding, extreme caution and at the same time with speed. i would point out also that the intention of all true disciples is to stand by their group brothers in love and understanding. upon this fact you can count

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

therefore at this time is the rapid educating of the people in the plan and in the nature of the forces which are controlling evolution and their directing agencies. the fact of the hierarchy must be announced in no uncertain terms, thereby arousing public interest, public investigation and public recognition. in the process of so doing much will be learnt of the balancing group of initiates and adepts who work entirely with the material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. it is, therefore, as you can surmise, a process of stepping down rates of vibration until they are sufficiently heavy to affect physical plane mat

, a process of stepping down rates of vibration until they are sufficiently heavy to affect physical plane matter and thus make possible the building of organised effects on the physical plane. these disciples have hitherto worked very much alone except when karmic relationships have revealed them to each other, and telepathic intercommunication has been fundamentally confined to the hierarchy of adepts and initiates, both in and out of incarnation, and to their individual work with their disciples. it is, however, now deemed possible to establish a resembling condition and a telepathic relation between disciples on the physical plane. no matter where they may find themselves, this group of mystics and knowers will eventually find it feasible to communicate with one another and frequently

ral minds have registered it. it is usually stated, however, in a wide generalisation, that these people have tapped the inner thought currents or have responded to the play of the universal mind. literally and technically this is not so. the universal mind is tapped by some member of the planetary hierarchy according to his mental bias and equipment, and the immediate needs sensed by the working adepts. he then presents the new idea, new discovery, or the new revelation to the group of adepts (telepathically, of course, my brother) and, when it has been discussed by them, he later presents it to his group of disciples. among them he will find one who responds more readily and intelligently than the others and this one, through his clear thinking and the power of his formulated thoughtform

tforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group of disciples as he was working in the occident. one of these disciples on the inner planes, seized upon the suggestion and passed it on (or rather stepped it down) until it registered in the brain of colonel house. he, not recording the source (of which he was totally- 3- telepath

produces results in the mind or mental body. the understanding of the second law produces results in a lesser receiving station, the brain. this is possible through the strengthening of a man's own mental reaction by the mental reaction of others, similarly receptive. it will be found therefore that this process of communication, governed by these two laws, has always been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to understa

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

en the number of petals of: a. our earth planet b. our planetary polar opposite c. our complementary equilibrising planet- 378- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust is committed to the initiate (c.f. 1018. 36 "within the hall of wisdom, there exists a department of which the modern astrological organisations are dim and uncertain reflections. the adepts connected with it work not with humanity but concern themselves specifically with "casting the horoscopes" of the various great lives who inform. the kingdoms of nature, with ascertaining the nature of the karmic influences working out in the manifestation of the three planetary logoi (mentioned under point 35 above. they progress these various horoscopes for the next stated cycle and their

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

therefore, as you prepare for the meditation process which you will undertake during this coming year, start by a consideration of the ashram of the hierarchy itself, of its relation to shamballa, of its constitution, formed as it is of many ashrams. some of these are working under the chohans; others are working under the masters, and some are embryonic as yet, being gathered slowly together by adepts of the fourth initiation. will you endeavour to realise the factual nature of this great, living, spiritual organism? it constantly "substands" or underlies the- 94- discipleship in the new age- volume ii copyright 1998 lucis trust world organisation. see it as a growing, vital reality, of such life and potency that it can break through or break up all limiting outer organisations and, by t

this, it was not my group but the group of either the master m. or the master k.h. owing to the fact of world urgency and the immensity of the work to be done by them and owing also to the fact that they are preparing to pass through one of the highest initiations, these two masters have handed all but a few of their senior disciples to me and to two other of their initiate disciples, themselves adepts or masters. they have also retained in their groups of disciples those who have started specific work under their direction in some previous life, and a few disciples who came into incarnation in this world period having the brain and the mind awakened to their relationship to these masters. these conditions do not exist in this group in relation to me the master chosen to lead you forward

f adeptship, produced the mystic realisation, the unfoldment of the lotus of the heart and the deep conviction of the pairs of- 321- discipleship in the new age- volume ii copyright 1998 lucis trust opposites, yet at the same time the knowledge that the phenomenal reality and the spiritual reality were one and the same reality. thus the atlantean attainment established in the consciousness of its adepts, through initiation, the duality of all creation. the aryan unfoldment will produce occult identification, the development of the head centre, and the realisation of unity "i and the father are one" this constituted the real achievement of the christ, who was the first of our humanity to achieve the complete realisation. this point is of vital interest. our present masters of the wisdom hav

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

, by the apparent deterioration of the physical body, as shown in the spread of disease, and by the extraordinary increase in insanity, neurotic conditions and mental unbalance. all this is the result of the tearing of the planetary web, and at the same time it is a part of the evolutionary plan and the providing of the opportunity whereby humanity may take its next step forward. the hierarchy of adepts has been divided in opinion (if so unsuitable a word can be applied to a group of souls and brothers who know no sense of separateness, but only differ over problems of "skill in action) over the present world condition. some believe it to be premature and consequently undesirable and providing a difficult situation, whilst others take their stand upon the basic soundness of humanity and re

ttitude but only a reaching out after a sensed unattainable and for that which was desirable. this was fostered in the people by the hierarchy through the gift of various inventions and by the use of the instinctual masses of men in building great and beautiful cities and stupendous structures, the remnants of which persist until today. this was done under the expert guidance of the initiates and adepts who employed their knowledge of the nature of matter and energy to produce much that today man is gropingly endeavouring to discover and make possible. all that the modern processes of civilisation have made possible, and much more than that which today comes under the name of scientific discovery were known in old atlantis, but they were not developed by men themselves but given to them as

y or to check the accuracy of my statements. the point which is, however, of major importance is for you to arrive at a clear understanding of what is at stake and a just appreciation of the values involved and also a correct grasp of the ideals animating the two groups of opponents. in atlantean days, it was stated that the battle was between the forces of darkness (the so-called "black lodge of adepts) and the forces of light (the so-called great white lodge, the hierarchy of masters. that was then approximately true, for the conflict was between two small groups and the masses of the people were simply the blind and miserable victims of the fight and of the situation. today, it is not possible to make such a clear distinction between the forces engaged, nor is it properly admissible. no

re to be rightly oriented, and to live correctly. the temporary discomfort of the discipline and the rebellion of the children do not in any way condition such parents. they see ahead. 3. the conflict at present involving humanity has its source not only in human weakness and selfishness, but in a situation which has existed for ages between the great white lodge of masters and the lodge of black adepts. this started in atlantean times and must now be fought out to a finish. with the details of this struggle (fought on mental levels) you have no concern, except in so far as you and the rest of mankind react to lies or to truth. two streams of mental energy or of thought-directed ideas impinge powerfully at this time upon the human consciousness. one is embodied in the lying propaganda eman

-good, and this will express itself via the men of goodwill on earth. this requires a great act of absorption by the hierarchy" the buddha will start the process at the time of his appearance, through the use of a great first ray mantram. this can be used only by someone of his initiate standing and in collaboration with the lord of the world. he will thereby deflect the shamballa force which the adepts of the black lodge have turned loose into the axis nations; this has been made possible by their receptivity to the will-to-power. he will "corral" it (if i may use such a colloquial and inappropriate term) and will place it at the disposal of the christ. the reception and the acceptance of this first ray energy will require a tremendous effort upon the part of the christ, the custodian of

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

ashrams of the masters are to be found on every level of consciousness in the threefold world of the spiritual triad. some masters pre-eminently occupy themselves with the mind aspect within all forms, and therefore their ashrams are conditioned by the manasic consciousness; they are the ashrams of those initiates who have taken the fourth initiation but who are not yet masters. they are largely adepts upon the third and fifth rays, and work with the manas or mind as it is developing in all forms. they do foundational work of great importance, but are little understood and their lives are consequently lives of great sacrifice and the term of their service in this particular connection is relatively short. certain aspects of their developed consciousness have to be kept in abeyance and mus

ead of him and for which he has been preparing for close upon three thousand years so exalted and peculiar an initiation it is. it is this influence also which has enabled the master r. to assume the mantle of the mahachohan and become the lord of civilisation a civilisation which will be conditioned by the rhythm of the seventh ray. incidentally, it is this aquarian influence which has given the adepts of the black lodge the power to bring universal death throughout the world. these evil beings have responded to the will energy of shamballa and to the life-giving vitality, but have used it in keeping with their own evil intentions and with the power conferred by their standing upon the cosmic ladder of evil. hence the war. i only mention this as a striking example of the oft misunderstood

dence of a growing sense of responsibility, and therefore of the power to demonstrate discriminative choice. this led to the great war in the fourth race which culminated in the flood, to which all parts of the world testify and to which the majority of the world scriptures bear evidence. in that era, in which the then known world of men was extensively involved, the black and the white lodges of adepts were also implicated, and the first major fight between the demonstrators of evil and the forces of light took place; it was inconclusive, with the evidence for defeat to be found on the side of the good more than on the side of evil. under the symbolism of the flood, it is apparent to students that the fight was focussed primarily upon the astral plane, though fought out historically upon

h evil in himself, after the struggle with materialism and with evil in the human family, and after his struggle to aid in the "closing of the door where evil dwells" and his refusal to make any contact (even with good intention) with cosmic evil. the planetary lodge of masters has absorbed him and, at the final initiation, the great lodge on sirius has recognised him, and with the black lodge of adepts he will have nothing to do. he will mitigate its evil effects and will struggle to offset its results, but he knows that the final overcoming of cosmic physical evil must be undertaken by existences much further advanced than even the members of the council chamber at shamballa; certain solar entities and certain great lives from sirius are dealing with the problem. the theme of the living

ANALYSIS OF THE 5 6 INITIATION

able of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the glory of light. all are at peace in hwche anathema of zos the sermon to the hypocrite an automatic writing by au

BLACK WITCHCRAFT

the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a pa

BLAVATSKY H P ANTHROPOGENESIS

al sun, who gives life to the whole kosmos. the astronomical and astrological keys opening the gate leading to the mysteries of theogony can be found only in the later glossaries, which accompany the stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief angel or rector, form one power, the inner and the invisible; so, in the world of forms, the sun and the seven chief plane

n contradictory statements about this sage have much distracted the orientalists. thus he is shown as refusing positively to create (have progeny, and even as calling his father brahma "a false teacher" for advising him to get married("narada-pancha-ratra; nevertheless, he is referred to as one of the prajapati "progenitors! in naradiya purana, he describes the laws and the duties of the celibate adepts; and as these occult duties do not happen to be found in the fragment of about 3,000 stanzas in the possession of european museums, the brahmins are proclaimed liars; the orientalists forgetting that the naradiya is credited with containing 25,000 stanzas, and that it is not very likely that such mss. should be found in the hands of the hindu profane, those who are ready to sell any preciou

y those who, compelled by karmic law to drink the cup of gall to its last bitter drop, had to incarnate anew, and thus make responsible thinking entities of the astral statues projected by their inferior brethren. some are said to have refused, because they had not in them the requisite materials- i.e, an astral body- since they were arupa. the refusal of others had reference to their having been adepts and yogis of long past preceding manvantaras; another mystery. but, later on, as nirmanakayas, they sacrificed themselves for the good and salvation of the monads which were waiting for their turn, and which otherwise would have had to linger for countless ages in irresponsible, animal-like, though in appearance human, forms. it may be a parable and an allegory within an allegory. its solut

he east and its symbolism, that it even explains, in its dead letter sense, the chinese buddhist and hindu exoteric rite of raising a noise during certain eclipses to scare away the "great red dragon" which laid a plot to carry away the light! but here "light" means esoteric wisdom, and we have sufficiently explained the secret meaning of the terms dragon, serpent, etc, etc, all of which refer to adepts and initiates[[vol. 2, page] 95 what prometheus symbolized. they who became the first race, and thus shared its destiny and further evolution. they would not, simply because they could not, give to man that sacred spark which burns and expands into the flower of human reason and selfconsciousness, for they had it not to give. this was left to that class of devas who became symbolised in gre

called the turanian, and the mongolians have been denominated scyths. but if the akkadians ever existed, otherwise than in the imagination of some ethnologists and philologists, they certainly would never have been a turanian tribe, as some assyriologists have striven to make us believe. they were simply emigrants on their way to asia minor from india, the cradle of humanity, and their sacerdotal adepts tarried to civilize and initiate a barbarian people. halevy proved the fallacy of the turanian mania in regard to akkadian people, and other scientists have proved that the babylonian civilization was neither born nor developed in that country. it was imported from india, and the importers were brahminical hindus" and now, ten years after this was written, we find ourselves corroborated by

BLAVATSKY H P COSMOGENESIS

ng delay which has occurred in the appearance of this work. it has been occasioned by ill-health and the magnitude of the undertaking. even the two volumes now issued do not complete the scheme, and these do not treat exhaustively of the subjects dealt with in them. a large quantity of material has already been prepared, dealing with the history of occultism as contained in the lives of the great adepts of the aryan race, and showing the bearing of occult philosophy upon the conduct of life, as it is and as it ought to be. should the present volumes meet with a favourable reception, no effort will be spared to carry out the scheme of the work in its entirety. the third volume is entirely ready; the fourth almost so. this scheme, it must be added, was not in contemplation when the preparati

concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his sha

he sand, together with various reliques of ancient magic lore, which have all been safely stowed away. to recapitulate. the secret doctrine was the universally diffused religion of the ancient and prehistoric world. proofs of its diffusion, authentic records of its history, a complete chain of documents, showing its character and presence in every land, together with the teaching of all its great adepts, exist to this day in the secret crypts of libraries belonging to the occult fraternity. this statement is rendered more credible by a consideration of the following facts: the tradition of the thousands of ancient parchments saved when the alexandrian library was destroyed; the thousands of sanskrit works which disappeared in india in the reign of akbar; the universal tradition in china an

f degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there is a well-known fact, a very curious one, corroborated to the writer by a reverend gentleman attached for years to a russian embassy- namely, that there are several documents in the st. peters[[vol. 1, page] xxxvi int

in these two volumes. but if the reader has patience, and would glance at the present state of beliefs and creeds in europe, compare and check it with what is known to history of the ages directly preceding and[[vol. 1, page] xl introductory. following the christian era, then he will find all this in volume iii. of this work. in that volume a brief recapitulation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism h

BLUE EQUINOX

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 their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the liber lxi 59 true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might

he essence of wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned the

terror of that passage. it seems extraordinary that one who has ever enjoyed his knowledge and conversation should afterwards fall away into that blind horror whose name is choronzon. but such is the case. some of the problems, or rather, mysteries, connected with this are too deep to enter upon in this place, but the main point to remember is this, that in the outer order, and in the college of adepts itself, it is not certain to what end any one may come. the greatest and holiest of the exempt adepts may, in a single moment, become a brother of the left hand path. it is for this reason that the great white brotherhood admits no essential connection with the lower branches affiliated to the order. at the same time, the brothers of the a.a. refuse none. they have no objection to any one c

in knowledge. 28. pass on! for thou hast brought the key; thou art secure. the row of dots in the text (after verse 25) appears to imply complete change of subject, though on other occasions it did not do so. i have already explained one of the technical meanings of dana, and undoubtedly the path seems attractive at this stage. one thinks of the joyous reception the equinox 90 into the company of adepts. one goes almost as a boy goes to meet his first sweetheart. but there is here another allusion to the beginnings of meditation, when everything seems so simple and straightforward, and withal so easy and pleasant. there is something intensely human about this. men set out upon the most dangerous expeditions in high spirits. 29. and to the second gate the way is verdant too. but it is steep

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ill tend to fall asleep! figure 7.2 82/ buckland's complete book of witchcraft area the area chosen for meditation should be a quiet place, away from outside noises such as traffic and children at play. the best place, of course, is your cleansed and consecrated circle. if, for some reason, you must choose another area, it should be cleansed and consecrated in the same manner as your circle. some adepts insist that the meditator face the east. in certain cases it does seem to give a slight benefit, but generally speaking the direction of physical orientation is of slight importance. if your area has a blank wall on the east and a window on the west, you will probably feel far more comfortable facing the window. the important thing is to be as comfortable as possible. remove possible source

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

mes served as\ 51\ healers and spiritual counselors in early america. these roles were reinterpretations of the practices of traditional african priests. conjurers, for instance, revived older divinatory vocations in the practice of fortune-telling. whereas some divining specialists were reclusive individuals who dealt solely in private transactions, others were public functionaries and itinerant adepts. in new england, supernatural specialists accounted for almost half of all persons identified as "fortunetellers" according to an occupational census of professions taken beginning in the mid-1600s. some supernatural professionals acquired methods that suggest affinities between african and european styles. one specialist called long hercules was said to have performed miracles for citizens

CHRONOLOGIA RORISPERGIUS

97/8 charles-pierre-paul savalette de lange. keeper of the royal treasury, grand officer of the grand orient, and a high initiate of masonry 'versed in all mysteries, in all the lodges, and all the plots' in order to unite all the masonic groups he made his lodge a mixture of all sophistic, martiniste, and masonic systems 'and as a bait to the aristocracy organized balls and concerts at which the adepts, male and female, danced and feasted, or sang of the beauties of their liberty and equality, little knowing that above them was a secret committee which was arranging to extend this equality beyond the lodge to rank and fortune, to castles and to cottages, to marquesses and bourgeois' alike (webster, quoting barruel) 1748 tarot de grimaud 1748-1830 adam weishaupt 1749-56 swedenborg's arcana

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection with all the great mystery institutions was that their several founders were the introducers of all the arts of civilization; they were either themselves gods or were instructed by gods- in brief, that they were men of far greater knowledge than any who had come

d, who then manipulate the blind (the mass of humanity. with the united states now created and in brotherhood hands, the control of the world could be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover a

DAVID ICKE CHILDREN OF THE MATRIX

th include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the meetings and doesn't make much effort to understand the ritual, and the other does all the work, but only keeps to the ritual and memorises or reads the words without understanding what they really mean. that's correct, but there is a third kind: the very few who know the truth

of painstaking work and revealed how they described the destruction of mu, the motherland, and how the naga mayas or nagas had travelled to india.8 the vedic scholar david frawley explains how the ancient hindu holy books, the vedas, reveal that the earliest royal bloodlines of india, the priest-kings, descend from the bhrigus who arrived from a place across the sea. the bhrigus were an order of adepts initiated into the ancient knowledge. frawley says in his book, gods, sages, and kings: vedic secrets of ancient civilization (passage press, salt lake city, utah, 1991) that the monarchs of these bloodlines included the "serpent king" nahusha. they expanded into the five tribes that populated a large part of the indian population" james churchward wrote a number of superb books on the civi

31 gods of the new millennium, pp 226 and 227 32 manly p. hall, the secret teachings of all ages (the philosophical research society. los angeles, california, 1988, p al 33 an excellent source of information on this story is the temple and the lodge by michael baigent and richard leigh, published by arcade publishing, new york, in 1989 34 see manly p. hall's america's assignment with destiny, the adepts of the western tradition, published by the philosophical research society. los angeles, california, in 1979 chapter 7 serving the dragon: the past great spirits have always experienced violent opposition from mediocre minds. albert einstein he ancient world abounds with stories of the serpent or dragon race and royal kings, queens, and emperors who claim their right to rule through their de

umer empire began to expand to the centres of its former motherlands. the carriers of the atlantean/lemurian knowledge in britain and other parts of europe were called the naddred or adders, a welsh name for serpent.49 they are better known as the druids, a gaelic word in ireland meaning a wise man, sorcerer, or serpent, and they were called the "snake priests. an irish manuscript claims that the adepts of the druidic arts descended from the tuatha de danaan "the people of the serpent goddess dana".50 apparently the tuatha de danaan were also called the sumaire. these were the former atlantean peoples who settled in asia minor (turkey) and then expanded out into europe. it was they who called britain "albion" after albina, the eldest daughter of danaus, an ancient danaan priest.51 danaan i

that feed into the scottish and york rite degrees "the blue degrees are but the outer court or portico (porch) of the temple. part of the symbols are displayed there to the initiate, but he is intentionally misled by false interpretation. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true explication is reserved for the adepts, the princes of masonry (those of the 32nd and 33rd degrees."14 meanings and. meanings even those at the 32nd and 33rd levels are mis-led unless they are inner-circle bloodline. jim shaw says there are two meanings given to freemasons, the exoteric to the lower initiates and the esoteric to the higher ones. but there is a third- the truth- and that is given only to a tiny elite of bloodline

DAVID ICKE THE BIGGEST SECRET

in paris. this was the lodge ofbenjamin franklin, the writer v oltaire, and other french revolutionaries.20 a lock ofgeorge washingtons hair was sent to bolivar, via the french and americanrevolutionary, lafayette, as a token of his esteem.21america, the land of the free? what a joke! sources1prince henry st clairs voyage to the new world, p 160.2manly r hall, americas assignment with destiny the adepts in the western tradition(philosophical research society, los angeles, 1979, part five, p 50.3james shelby downard, sorcery, sex, assassination, and the science of symbolism, anarticle in the book, secret and suppressed, edited by jim keith (feral house, p0 box 3466,portland, oregon 97208, 1993, p 62.4ibid, p 61.5ibid.6ibid, p 62.7the temple and the lodge, p 238.8john daniel, scarlet and the

rsag.15roosevelts secretary of agriculture, henry wallace, was also an occultist who wasinvolved in the decision to put the all-seeing eye symbol on the dollar bill.16 wallacehad a guru, the russian mystic and artist, nicholas roerich, who spent many yearstravelling through nepal and tibet studying with the lamas and searching for the lostcity of shamballa, the legendary home of the secret occult adepts or masters who aresaid to have secretly influenced world affairs throughout history. they are variouslyknown as the secret chiefs, the hidden masters, or the great white brotherhood andsome researchers believe they are the force behind the creation of the freemasons,sufis, knights templar, rosicrucians, theosophical society, and the hermetic order ofthe golden dawn.17 i think these people a

her funeral. he said in an interviewafter her death that: she was politically and diplomatically uncontrollable. that iskissinger-speak for thats one reason she was killed. from the perspective of theoperational level of the brotherhood pyramid, as with kennedy, there were many reasonswhy they wanted her dead. but, as i keep emphasising, that is only one level. at the topare the elite black magic adepts, the reptilian full bloods and crossbreeds. at the highestlevel of the brotherhood, dianas death, like kennedys, was a ritual killing. it was longplanned for the effect it would have on the people and the magnetic field of the earth,and to symbolise the introduction of the new world order. dont underestimate thefantastic power of ritual and symbolism in affecting the human psyche and the pl

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

hin freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic her

DAVIDSON DAN SHAPE POWER

aetheric energy. a few days later, in a very vivid spiritual experience, i found myself in an open area with three beings. it was a beautiful place, green grass, a few nice trees, and peaceful but with a feeling of great energies. the beings had very intense energy fields or auras, which i could both see and feel. their auras radiated great power, strength, and control. the beings were masters or adepts of aetheric energy who had first totally mastered themselves. the master in charge showed me an energy movement to build up my own energy field like theirs. i have had three more of these experiences since the first one in 1995, so there are a total of four movements, each designed for a specific purpose but all under the general category of personal control and use of various aspects of un

g passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test advanced adepts. some believe that it is an interstellar beacon to guide alien spacecraft to planet earth. whatever the great pyramid is, it is not a tomb nor has it ever been. as a minimum, it is a testimony that advanced technology existed on the earth, rivaling our own, over 6000 year ago. a recent test case by japanese scientists to duplicate the effort with modern construction technology and engineeri

etheric energy. a few days later, in a very vivid spiritual experience, i found myself in an open area with three beings. it was a beautiful place, green grass, a few nice trees, and peaceful, but with a feeling of great energies. the beings had very intense energy fields or auras, which i could both see and feel. their auras radiated great power, strength, and control. the beings were masters or adepts of aetheric energy who had first totally mastered themselves. the master in charge showed me an energy movement to build up my own energy field like theirs. i have had three more of these experiences since the first one in 1995, so there are a total of four movements, each designed for a specific purpose, but all under the general category of personal control and use of various aspects of u

DEMONIC BIBLE

detius or will to come into being as a god, gives those who recognize their own divinity the mandate to raise others with the potential to eventually become gods. the embassy of lucifer has no program, however, for initiating members since it is not an organization for followers but rather for leaders. other organizations already exist which serve the function of initiating neophytes and training adepts. those who become adepts will find their way to the embassy of lucifer. magus tsirk susej, antichrist chad ian miller was born on august 3, 1970 in british columbia, canada. at the age of seven, after his family spent two years living in a haunted house, he became interested in the supernatural. his romance with the occult grew and by the age of thirteen he had studied a great many works on

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e will of the magician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astral star, the primary elemental weapon of one who is a lord/lady of the portal (of adepts. waning (moon: the moon phase from just after full moon until it disappears, and becomes the new moon. watchtower: an invisible station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the

me traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of the g.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occu

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who performs the astral workings with power, more magnetism is worked up than is given off, and the symbols become stronger. that is why the old formulae, which have been used by generations of trained adepts, are so extraordinarily powerful. beyond this i do not think occult secrecy ought to go, and i am certainly not prepared to assist it. it is not possible to keep back the tide. save for the reservations regarding the actual rituals, the day of occult secrecy is over. whosoever profit by the teachings ought to have them. mr. regardie handles, very wisely, the section of his book dealing with

m, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and

DION FORTUNE MYSTICAL QABALA

of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may be asked why it is that the western nations should go to the hebrew culture for their mystical tradition?

nd wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition

i would recommend to the white races the traditional western system, which is admirably adapted to their psychic constitution. it gives immediate results, and if done under proper supervision, not only does it not disturb the mental or physical equipoise, as happens with regrettable frequency when unsuitable systems are used, but it produces a unique vitality. it is this peculiar vitality of the adepts which led to mystical qabala page 8 the tradition of the elixir of life. i have known a number of people in my time who might justly be considered adepts, and i have always been struck by that peculiar ageless vitality they all possessed. 20. on the other hand, however, i can only endorse what all the gurus of the eastern tradition have always averred-that any system of psycho-spiritual dev

ases of subjective consciousness, the paths or grades (latin, gradus, step) by which the soul unfolds its realisation of the cosmos. the sephiroth are objective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them, adepts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the modern qabalah, the [page 38] alchemical qabalah as it has sometimes been called, and it contains all manner of things beside traditional rabbinical lore, as will be seen in due course. 6. let us now consider the general lay-out and significance of the tree. it will be seen t

aled that every substance, without exception,has a crystalline structure, and the lines of tension that the psychic perceives as etheric stresses have been revealed by the x-rays [page 166] 14. a very important and very imperfectly understood part in the mysteries is played by those beings who are generally called the masters. different schools define the term differently, and some include living adepts of a high grade among the masters; but we consider that it is advisable to make a distinction between the incarnate and disincarnate elder brethren because their mission and mode of function are entirely different. the title of master should therefore be given only to those who are free from the wheel of birth and death. in the terminology of the western esoteric tradition the grade of adep

DION FORTUNE PSYCHIC SELF DEFENSE

of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matchin

er, that men and women with knowledge of these things, have, both in the past and in the present, used that knowledge unscrupulously, and that we may find our selves involved in the results of their actions. it may safely be said that the unseen is only evil and inimical to humanity when it has been corrupted and perverted by the activities of these unscrupulous men and women, whom initiates call adepts of the left-hand path. we must consider the outward and visible signs of psychic attack before we are in a position to analyse the nature of such attacks and indicate their source of origin. it is a fundamental rule that diagnosis must precede treatment. there are many different kinds of psychic attacks, and the methods that will dispose of one will be ineffectual against another. the commo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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 be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the apprentice must first have 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 appren

cience, and the colleges at seville, cordova, and granada were the centers from which this science radiated throughout europe. the first practical alchemist was probably the arabian geber, who flourished in the early to mid-eighth century c.e. his summa perfectionis implies that alchemical science had already matured in his day, and that he drew his inspiration from a still older unbroken line of adepts. he was followed by avicenna, meisner, and rhasis; in france by alain of lisle, arnaldus de villanova, and jean de meung the troubadour; in england by roger bacon; and in spain by raymond lully. later, in french alchemy, the most illustrious names are those of nicolas flamel (fourteenth century, and bernard trevisan (fifteenth century, after which the center of interest changes in the sixte

tallic transmutation. about the same time several french journals announced a public course of lectures on hermetic philosophy by a professor of the university of munich. figuier further stated that many hanoverian and bavarian families pursued in common the search for the grand arcanum. paris, however, was regarded as the alchemistical mecca. there lived many theoretical alchemists and empirical adepts. the first pursued the arcanum through the medium of books; the others engaged in practical efforts to effect transmutation. during the 1840s figuier frequented the laboratory of a certain monsieur l, which was the rendezvous of the alchemists of paris. when monsieur l s pupils left the laboratory for the day the modern adepts dropped in one by one, and figuier relates how deeply impressed

n 1916. he settled in chicago, but his work carried him across the united states. in 1930 he found himself in northern california, near the small community of mt. shasta. while walking on the side of a volcanic mountain, he met, according to his later published account, ascended master saint germain. saint germain identified himself as a member of the great white brotherhood, the group of evolved adepts believed to guide the destiny of humankind. he was looking for an appropriate person to whom he could give the message that would usher in a new age on earth. ballard, his wife, and their son donald were appointed messengers of the masters. the masters began to speak to and through (in a process very similar to what is today termed channeling) ballard. the story of his initial encounters an

nce which i was able to obtain concerning the incidents referred to in these letters, corroborates the judgment of the experts in handwriting. in the second place, apart altogether from either these letters or the statements of the coulombs, who themselves allege that they were confederates of mme. blavatsky, it appears from my own inquiries concerning the existence and the powers of the supposed adepts or mahatmas, and the marvellous phenomena alleged to have occurred in connection with the theosophical society, 1. that the primary witnesses to the existence of a brotherhood with occult powers.viz, madame blavatsky, mr. damodar k. mavalankar, mr. bhavani shankar and mr. babajee d. nath.have in other matters deliberately made statements which they must have known to be false, and that, the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t books, 1994. orme-johnson, david w, and john t. farrows, eds. scientific research on the transcendental meditation program: collected papers, i. seelisberg, switzerland: maharishi european research university press, 1977. white, john. everything you want to know about tm, including how to do it. new york: pocket books, 1976. mahatma letters communications allegedly from the mahatmas (masters or adepts) of the theosophical society to helena petrovna blavatsky and other leading theosophists during the nineteenth century. these mahatmas were said to be eastern teachers belonging to the great white brotherhood, a group providing overall guidance to human destiny. the brotherhood was said to be living in the himalayas of tibet. it included koot humi lal singh (k. h) and morya (m, the primary

ng in the basque countryside, possibly in medieval times. it was a travesty of a christian mass and was celebrated in a ruined church. the intention was not to worship the devil but to direct currents of malevolent spite against a victim. it may have had its origin in ancient folklore practices. sources: rhodes, h. t. f. the satanic mass. london, 1954. reprint, london: arrow, 1964. masters occult adepts who are supposed to have reached a superhuman stage but have elected to remain on earth and guide seekers after wisdom. the founding and guidance of the theosophical society was supposed to be due to the activity of hidden masters or mahatmas living in remote tibet. since the idea of the masters and their great white brotherhood has been popularized, numerous groups such as the several alic

was supposed to be due to the activity of hidden masters or mahatmas living in remote tibet. since the idea of the masters and their great white brotherhood has been popularized, numerous groups such as the several alice bailey groups, the i am movement, and the church universal and triumphant, now advocate a relationship to the masters. much of western occultism derives from romantic concepts of adepts with magical powers, but in hinduism, mystical awareness of god-realization is considered superior to paranormal feats, and to the hindu pupil, the master is his guru, or spiritual teacher. the term mahatma is used to indicate a special guru or great soul, and maharishi or maharshi denotes a great sage of transcendental wisdom. another sanskrit term paramahansa (literally greatest swan) is

of the dead, from the greek nekrosh (dead, and manteia (divination. it is through its italian form nigromancia that it came to be known as the black art. with the greeks it originally signified the descent into hades in order to consult the dead rather than summoning the dead into the mortal sphere again. the art is of almost universal usage. considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the middle ages was included in the practice of sorcery (malevolent magic, usually traditionally accomplished through the assistance of a demonic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occulti

s order seems to have originated out of a masonic group founded by karl keller and theodor reuss and chartered in 1902 by english mason john yarker. they began publishing a magazine, oriflamme, in which the first mention of the oto occurred. there was mention that the order possessed the key of all hermetic and masonic secrets (i.e, sex magic. keller claimed to have learned his secrets from three adepts, two hindu and one arab. his adepts seem to have been the sex manuals from india, the kama sutra and ananda ranga, and the arab manual the perfumed garden. keller died in 1905 and reuss succeeded him as outer head of the order. meanwhile, in england, magician aleister crowley had emerged as head of his own magic order, the astrum argentinum. in 1909, with one of his initates, victor neuberg

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

lliamson, george hunt, 1953. other tongue other flesh. amherst, wi: amherst press. agharti agharti is a subterranean kingdom, which allegedly exists in tibet or mongolia. it is, depending on whom one believes, a paradisiacal realm or a sinister lair of sorcerers and other evildoers mostly, however, the former. the legend of agharti seems loosely based on the buddhist realm of shambhala, a city of adepts and mystics said to be located in a hidden valley (called shangri-la in james hilton s popular novel lost horizon [1933] and in the movie of the same name. shambhala first appeared in a 1922 polish book, soon afterward translated into english as the best-seller beasts, men and gods. the author, ferdinand ossendowski (1876 1945, fled russia in the wake of the bolshevik revolution. an anti-co

tors? fate 27, 11 (november: 51 57. channeling channeling is new in name only. it refers to the process whereby disembodied entities communicate ideas and information through human beings who are either in full waking consciousness or in an altered state. the communicating entities may be deceased persons, gods, angels, extraterrestrials, extradimensional intelligences, ascended masters (mystical adepts who have transcended physical existence, nature spirits, and more. in earlier times, channeling was called revelation, or mediumship. whatever the name, it is often accompanied by visions of otherworldly entities or unearthly realms. some channelers believe that through their consciousness alone, they can travel through the universe and into other dimensions. in ancient times oracles and pr

asked to identify themselves. satonians always lose in conflicts with their benevolent counterparts. a person approaching a spacecraft should be certain it is not a satonian ship. see also: contactees further reading tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. secret chiefs secret chiefs are shadowy superhuman adepts who have used their magical power and knowledge to initiate and guide occult groups and hidden societies. according to british occultist s. l. mac- gregor mathers (1854 1918, who claimed to have met the secret chiefs on a number of occasions, these people or entities are able to live in both physical and psychic bodies. they are, he told a correspondent, possessed of terrible. powers. i fel

FAUST

hands, i meant to force the lord in heaven to relent and end for us the fearful pest. the crowd s applause now sounds like scorn to me. oh, could you but within me read how little, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to another pass. thereon appeared, with motley colours pied, the youthful queen within the glass. here was

FRATER TENEBROUS CULTS OF CTHULHU

h museum, and the other by the biblioth que nationale in paris. a 17th century copy is in the widener library collection at harvard. numerous other copies probably exist the book being rigidly suppressed by the authorities of most countries, and by all branches of organised religion. the mention of dee s name in connection with the necronomicon is interesting in that he was one of the few magical adepts of the past who can present us with practical evidence of communication with non-human entities. dr. john dee was the astrologer to queen elizabeth i, and worked with a number of scryers, or seers, the most talented of which was the irishman, sir edward kelly. through the use of a magic mirror of mayan origin, kelly made contact with certain spirits, who communicated through him a series of

transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an

FULLER J F C SECRET WISDOM OF THE QABALAH

sonal shekinah (shin, w, or soul, on the chaos of human ignorance, that is on the unbalanced minds of those who surround him. in order to do so righteously, this chaos must first be stilled so that it may become a luminous mirror capable of reflecting the glory of the shekinah in all its perfection. in the past, the diabolical error made even by some of the greatest masters and the most illumined adepts was that, when once they had reduced their consciousness to zero, and on the mirror thus created had received the reflection of the shekinah, they attempted to reflect this reflection on the unpurified minds of their followers. the result was not illuminism but madness, not for them only, but for those intoxicated by them. secret wisdom of the qabalah page 41 plate 6: the mystery of aleph (

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

and he developed the notion of creating a secret society of men and women 'for the purpose of the study of occult science, and the further investigation of the mysteries of life and death, andourenvironment. there was also, so westcott argued, every justification fornotincluding a masonic qualification and for including members ofbothsexes:'onthe continent many groups of rosicrucian initiates and adepts had admitted menwhowere not freemasons, and evenlearned women, to their grades and assemblies. this may have been a departure from the original rules of the society, as first designed byc.r.ourfounder; it is a point left undecided by the early rosicrucianpublishedliterature,butthere are extant documents to showthatwomen were admitted in the 17th and 18th centuries'(therosicruciansocietyofen

d about strangethingsabroad in the modern world. it transpired presently that macgregormathers-whohad assumed the additional patronymic presumably to sustain thecause-wassomething to dowiththe darkly glittering business.'thename ofwynnwestcott also loomed remotely. mathers was like a comic blackstone of occult lore and westcott like a dull owl, hooting dolefully among cypresses over tombs offalse adepts'(slt,p.124).thisjaundiced picture was painted almost fifty years aftertheevent, andlongafter disenchantmentwiththegoldendawnhad set in.atthetime,waite wasnotunfriendly towards either westcott ormathers-andhe was eager tojointheorder.hehadmetmathers in 1883,whenthey wereboth'hauntingthebritishmuseum,tryingmany pathsofsearch, and having been introduced 'i'supposethatwemusthave spokenofoccult

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgins refers to contemporary rosicrucians, but these were evidently membersofa masonic rose-croix chapter, for he links them with t

e christian doctrine, a true philanthropist and a loyal subject" but the golden dawn, as we shall see, made no such restrictions.inlater years westcott was at pains to justify this distinction 'at the constitution of our societas rosicruciana in anglia, it was decided to make it consist solely of freemasons, although it was recognized that on the continent many groups of rosicrucian initiates and adepts had admitted men who were not freemasons, and even learned women, to their grades and assemblies.thismay have been a departure from the original rules of the society, as first designed by c.r. our founder; it is a point left undecided by the early rosicrucianpublishedliterature, but there are extant documents to show that women were admitted in the 17th and 18th centuries.'5and just whowere

n his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and an "itinerarium" of the founder, certain songs(mantras),with mirrors, glasses, bells, lamps etc. after a careful examination of all these matters the vault was closed.'ithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts.'6thes.r.i.a. was much more homely and concerned less with spiritual philosophy than with more worldly pursuits. walter spencer, the masonic publisher and supplier of regalia, was greatly disappointed by them:'thedark conspirators of this mysterious association, engaged in the painful exploration of the hermetic sciences and forbidden arts, may beadeptsat extracting theelixirof lifefrom res

0 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical soci

ns dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published by order oftheabove:sapere aude: cancellar255 ius in londinense" further correspondence between david lund of the 'dew and the light, the nameless dupe (who may have been t.h.pattinson of the golden dawn, and westcott himself merely exchanged abuse about their various orders.thedupe said of the keighley adepts that: theyprofesstoteachstudentsof theoccultthefollowingsubjects,viz;-1st,alchemy;and,thephilosophyof'life;jrd,thedivineart ofastrology;4th,the herbsand theirvalueasmedicines;and5th,theastralinfluences.butwhenthestudentbecomesamember,hefindsthattheyareincapableofteachinganyofthesesubjects,andthattheyhaveimposeduponhimwithmysteriouswordsandhigh-soundingphrases.theyprofessto be in thepossessi

GILBERT THE MAGICAL MASON

he time of his death, in july 1925. unlike his ancient predecessors he seemstohave failed in his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while not going to the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, tr

. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the benefit of their fellow initiates.thepapers in this anthology are just that, fugitive pieces and unpublished manuscripts written for10themagical masonthe aspiring adepts whom westcott sought to serve 'i am likely tobe,like the wheat, ground between the upper and lower millstones, he once wrote" and so he was, but his writings are, for all their odd conceits, perfectly fit for our consumption. r.a. gilbert bristol, april 1983notes g. norman,william wynn westcott. a memoir, inq.n.ofthe metropolitan study group.s.r.i.a.,no. 14, september1925, p. 2. 2 recorded

hould all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for profit and luxury as accursed, calling transmutation but a parergon or side work. and lastly we read in thefama:ourphilosophy is not a new invention, but as adam after his fall received it, and as moses and solomon used, also she ought not to be much doubted

the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, avitaand anitinerariumof the founder, certain songs(mantras),with mirrors, glasses, bells, lamps, etc. after a careful examination of all these matters the vault was closed.30themagical masonithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts. in 1610 a notary named haselmeyer wrote that he had seen a ms copy of the history calledfamafratemitatis oder bruder255 schaft des hochlolichen ordens des rosenkreuzeswhen he was staying in the tyrol; the name of its author is unknown, or at any rate, has never been disclosed by any true rosicrucian. in 1614 thisfama,which was a narrative of the founding of the rosicrucian fraternity, was

mystical subjects, was installed as supreme magus by charles fitzgerald matier, a past s.m. in scotia. in 1900, dr wynn westcott publisheda short historyofthethehistory oftherosicrucians 37.'oc.rosie in anglia;this has beenoutofprintfor many years. in 1901,'theorderoflight',a semi-rosicrucian insti255 tution, controlled 1870-1880 by maurice vidalportman,was revived at bradford by the rosicrucian adepts,drj,b. edwardsandt.h.pattinson, withdrwynnwestcott as chief ofthecouncilofinstruction (agni. in 1903, f.leighgardner, for some years secretary255 general, published acatalogueraisonneofrosicrucian books, now to be found in mosttownlibraries. in 1905, seymour bell became chief adeptofnorthumbria;the newcastle college has published several volumesoftrans255 actions,andnow edits the annual mas

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

lso took some loose papers which were nothing to do with the rite but were mackenzie s outline draft of a series of esoteric intitiation ceremonies. they were written in a cipher derived from trithemius s polycraphiae, and westcott soon translated them, making use of the blank versos of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance

GILBERT R A THE MASONIC CAREER OF A

e; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was the closest he came to introducing his brethren to the mysteries of the golden dawn, although he had 58[58] beeching's verses were printed as a broadsheet entitled 'the masque of runymede. 59[59 'an ode of welcome, runymede lodge, 21 january 1909. the verse quoted is no. 5. waite also wrote an 'ode

GNOSTIC CATECHISM

e; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was the closest he came to introducing his brethren to the mysteries of the golden dawn, although he had 58[58] beeching's verses were printed as a broadsheet entitled 'the masque of runymede. 59[59 'an ode of welcome, runymede lodge, 21 january 1909. the verse quoted is no. 5. waite also wrote an 'ode

GOETIA LUCIFERIAN

ood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. he governs 33 legions of spirits. 67 0 volac volac/valax/valu/ualac is the sixty-second spirit who is a might president. he appears in the form of a child with angel s wings, who rides upon a two headed dragon. he instructs the knowledge of hidden treasures, or initiation and coming into being as a self-deified magician. he instructs on where serpents may be seen (kn

GOLDEN DAWN RITUALS A

s era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p.c.a. v.h. soror r.d. v.h. frater b.h. every member has been admitted by the permission of the chief adepts. every member only retains his membership by the continued approval of the chief adepts in britannia. there is no admission fee, nor annual subscription, but inasmuch as the chiefs have made themselves liable for certain ex

lden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chief adepts, but such council must be a representative one. membership of the second order implies a desire, and an effort to make progress in the special studies therein taught. as in the outer order, the role 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 expl

GOLDEN DAWN RITUALS E

se cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w re

GOLDEN DAWN RITUALS Z1

o mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to

GOLDEN DAWN RITUALS ZAM21

he name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move bac

GOLDEN CHAIN AND THE LONELY ROAD

idered a guarantor of its spiritual provenance as a boon from the faithful gods, the witch-fathers and wise-blooded mothers. entheogenic initiation: the witches' supper another form of initiation is that which is bestowed through the sacramental use of entheogenic or psychotropic agents. within traditional craft observance this is a method of psychic transformation used principally by experienced adepts as part of their on-going solitary initiation into the mysteries. here it must be stated that the use of such substances is the responsibility of the individual and that such practices must be undertaken with due respect and caution. furthermore, the use of such substances is confined to reverential and sacramental consumption. the range of the wort-cunner's pharmacopoeia is as broad as the

ster can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the

s and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of the theosophical society. a high initiate, she was in communication with exalted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occu

ing a retiring life in rural wisconsin in his later years, ray palmer overcame great personal obstacles to be a literary figure of some note. secret cipher of the ufonauts 15 prophet, elizabeth, and the late mark prophet (r, crossovers between classical mediumship and modern trance channeling. it is significant that some of the beings ms. prophet purports to channel are the very real and physical adepts known a century earlier by madame blavatsky and others, under their assumed names. randolph, dr. p. b, an american occultist who introduced some of the more profound secret hermetic doctrines to both american and european initiates. 16 allen h. greenfield shaver, richard sharpe, an untutored, unlettered blue collar worker who began hearing voices and wound up developing an entire mythos peo

easiest and most straightforward, and the most accessible to any intelligent lay person. although the cipher solution is embedded in the book of the law, it apparently does not originate there. while the royal arch masonic cipher is communicated to initiates as an english language cipher, it is actually, as noted above, rooted in the hebrew qabala, and is limited in function for english speaking adepts and initiates. it was soon exposed, but by the mid-19th century something new was afoot in the occult underground [i must return momentarily to the high middle ages, the renaissance, and the period of the protestant reformation in europe. the persecution of real or imagined witches, heretics, jews, moslems and occultists was then at a peak, and the heirs of the illuminated tradition the tem

ne tends to accept the name as just that: a name, not a cipher key. but, with the decoding of liber al s cipher, this proved not to be the case. the names are meant to convey a second, more important meaning, but only for those able to decode it. one premise i must suggest is that, after the 1974 cipher discovery, the rules began to change again. it took 10 years for the cipher to be exploited by adepts, and at least another 10 for you to read about it. but in the meantime, as if the phenomena responded to obscure events in human history, after 1973 the rules, for the most part, were different. the last classical ufo flap was in 1973, and this itself emphasized the growing contact without communication with impersonal nonhuman aliens very unlike orthon and aura rhanes. grays and blonds wer

manifestation. the answers do not come from anything as simple as mental aberrations and hoaxes on the one hand, nor interstellar visitors and vast government conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent deceptions of the skeptics. rather, they were real people adepts or initiates of the deep wisdom perhaps, but people nonetheless with radical political and spiritual agendas that made pseudonyms a necessity. the names such mahatmas and chiefs took were, in very truth, noms de guerre: the kind of names underground members adapt in wartime to protect themselves and their loved ones from arrest, murder or reprisal. curiously, it was this term, nom de guerre

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

consciously. you may discover that the exact point at which you fall asleep is impossible to determine. nevertheless, trying will put you in the proper mental framework for this exercise. with practice your physical body will be asleep while your mind is fully conscious. in the morning you will wake mentally feeling like you never went to sleep but your physical body will be refreshed and rested. adepts never waste time in dreams. they use sleep to rest their physical bodies while their subtle bodies are consciously active in the subtle regions of the watchtowers or aethyrs. 169 notes to step 3. dreams are magical. anything that you can do during a magical operation such as visit a watchtower or aethyr, you can also do in your dreams. in dreams you will be uninhibited. the morals and ethic

this esoteric organization that keeps the spirit of love and brotherhood alive in the world. if you have love for your fellow man in your heart, then you are already a member of this organization. it is this organization or lodge that periodically sends selected members into our world to keep truth alive and to stir the human mind to see beyond itsel f. such beings are known as avatars, mahatmas, adepts, bodisattvas or simply good people who try as best as they can to make the world a better place to live. most remain anonymous and shun publicity. many are not consciously aware of their self-imposed tasks but diligently carry them out anyway. some are cast into the public limelight and must bear the jeers and derision of those whom they came to help. most of our religious founders and lead

p 5. imagine your consciousness to be one with the light of the sun. maintain that image for as long as you can. 263 magical operations of the dragon in every ancient language the word 'dragon' signified what it now does in chinese-clang) i.e "the being who excels in intel l igence "the dragons of wisdom"-were the first disciples of the dhyanis, who were their instructors; in short, the primitive adepts of the third race, and later, of the fourth and fifth races" h.p. blavatsky, the secret doctrine as you advance in enochian magick you will reach a level where you can lawfully work for the title of a magical dragon whose formula is vovin. it will be helpful at this point to make a magical dagger inscribed with the formula and its sigil. this dagger should be consecrated with an appropriate

mo remains in the 13th aethyr, zim, preferring to wait for candidates to come to him. as a vovin you are mobile, and roam the cosmic sub-planes to establish your word wherever you can. you can breathe forth fire (your spiritual word, air (your intellectual word, and water (your emotional word, as well as earth (your literal or physical word. 266 addmonal notes on vovin. the earliest initiates and adepts, or the "wise men" for whom it is claimed that they were initiated into the mysteries of nature by the universal mind, represented by the highest angels, were named the "serpents of wisdom" and "dragons. h.p. blavatsky, the secret doctrine the vovin is very similar to the vrelp, but there is one major distinction. the vrelp is largely an expression of the solar current while the vovin is la

of the abyss. within me the sun at mid-day and the sun at mid-night are one sun. i am ready to enter the domain 320 of the great one of the night of time. part 4. hold the talisman of kal before you and say, kikle-aai lnnia (kee-keh-ieh-ah-ah-eeel-en-.neeah) by the power of kal (kah-ieh) i enter the currents of vta (veh-tah, i renounce my name, i sit in the city of the pyramids, i am one with the adepts, i renounce my name. see yoursel f as a geometric point of consciousness without shape or definition. you must eliminate any trace of ego or of your human personality. part 5. imagine the four watchtowers in the darkness before you. see each watchtower as a square-shaped region containing 156 pyramids (12x13. the black cross whi ch di v ide s them i s a bot t oml e s s aby s s. ea ch watcht

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

f the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names 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 f

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ind to her, und touf ez^ in den brunuen, und leg in an die sunnen; but counter-agencies make the danger recoil on the conjuror himself* magic figures can also be baked of dough or lime, and 1 the lapps have a magic vessel quohdas (leem p. 421 spells govdes, cut out of fir, pine or birch with the grain running from right to left; it is open underneath, but covered with a skin at the top. the lapl. adepts drum on this skin with a hammer" couf. daemonomanie, fischart's transl, strasb. 1591 fol. p.143-4. 3 i.e. tauche es, dip it into the fountain; if we took it as taufe, baptize, we should have to read' in dem brunnen' schimpf und crust cap. 272 tells the following story: a certain man went to rome, for to seek s. peter and s. paul; and when he was gone, his wife loved another, that was what m

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare it for greater work. jurisdiction masters of subordinate lodges, in all jurisdictions, have autocratic power within their individual lodges, limited by the constitution of the

ers which account for the finite and infinite worlds. it is therefore a unity; the particulars which man experiences are but expressions. cosmic consciousness.that consciousness radiating from god which pervades all space (and hence all things) having vitality, mind, constructive power, divine intelligence. into this consciousness is projected all the psychic consciousness of all masters, and all adepts may attune with it. it knows all.past, present, and future .for it is all.(see absolute. after preparation through study and meditation, after deserving through serving, after attuning through practice and with nobility of desire, there comes to all adepts an influx of illumination and inspiration which maintains a continued con-[168] nection with cosmic consciousness. this is called illumi

re .for it is all.(see absolute. after preparation through study and meditation, after deserving through serving, after attuning through practice and with nobility of desire, there comes to all adepts an influx of illumination and inspiration which maintains a continued con-[168] nection with cosmic consciousness. this is called illumination by the mystics. this is one of the gifts desired by all adepts. cosmic mind.referring more specifically to the mind or intelligence that forms a part of the cosmic consciousness. it is also called the divine mind.(see divine mind. cosmogony.theory of creation or of the origin of the world or universe. cosmology.study of the science or philosophy of the universe. council of solace.an association of officers, staff, and certain high-degree rosicrucian me

who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to humanity, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare for a greater work. the rosicrucian sanctum membership program offers a means of personal home study. instructions are sent once a month in specially prepared weekly lectures a

HAMIL THE ROSICRUCIAN SEER

s ago was calledthemint and now used i believe as an infirmary. it's a fine oldbuilding-ihave got a small wood-cut which the publisher tore out of a bristol guide to please a lady friend of mine who was seeking one for me. i suppose he had a liquerish tooth for she is a very pretty woman. nb don't forget to secure (when you have the chance) an 8vo published by old lackington in 1814 'lives of the adepts'&reprinted the following year 1815 as'thelives of the alchemical philosophers's a most interesting work with lives and extracts from their works and a catalogue of 700 works. your correspondents are a singular mixture. thos.vaughan?was i have no doubt a very truthful, sincere writer altho' his alchemy is questionable and his attacking so learned a man asdrhenry moore[sic]absurd-johnheydon"

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nd invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populac

ural, but each believes in his own way. others will rush single-handed into the study of the cabala, psychism, mesmerism, spiritualism, or some form or another of mysticism. result: no two men think alike, no two are agreed upon any fundamental occult principles, though many are those who claim for themselves the ultima thule of knowledge, and would make outsiders believe that they are full-blown adepts. not only is there no scientific and accurate knowledge of occultism accessible in the west-not even of true astrology, the only branch of occultism which, in its exoteric teachings, has definite laws and a definite system-but no one has any idea of what real occultism means. some limit ancient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the

re the chaldeans of old, those who wrought marvelous cures "not by charms but by simples? where is an apollonius of tyana, who healed the sick and raised the dead under any climate and circumstances? we know some specialists of the former class in europe, but none of the latter-except in asia, where the secret of the yogi "to live in death" is still preserved. q. is the production of such healing adepts the aim of theosophy? a. its aims are several; but the most important of all are those which are likely to lead to the relief of human suffering under any or every form, moral as well as physical. and we believe the former to be far more important than the latter. theosophy has to inculcate ethics; it has to purify the soul, if it would relieve the physical body, whose ailments, save cases

is not omniscient. were it that, it would never be in the state we call devachan at all. q. what are your reasons for it? a. if you want an answer on the strict lines of our philosophy, then i will say that it is because everything is illusion (maya) outside of eternal truth, which has neither form, color, nor limitation. he who has placed himself beyond the veil of maya -and such are the highest adepts and initiates-can have no devachan. as to the ordinary mortal, his bliss in it is complete. it is an absolute oblivion of all that gave it pain or sorrow in the past incarnation, and even oblivion of the fact that such things as pain or sorrow exist at all. the devachanee lives its intermediate cycle between two incarnations surrounded by everything it had aspired to in vain, and in the com

own enemy and a future punishment for himself. the unfailing regulator affects in each incarnation the quality of its successor; and the sum of the merit or demerit in preceding ones determines it. q. are we then to infer a man's past from his present? a. only so far as to believe that his present life is what it justly should be, to atone for the sins of the past life. of course-seers and great adepts excepted-we cannot as average mortals know what those sins were. from our paucity of data, it is impossible for us even to determine what an old man's youth must have been; neither can we, for like reasons, draw final conclusions merely from what we see in the life of some man, as to what his past life may have been -ooo- what is karma? q. but what is karma? a. as i have said, we consider i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

cribed him (although without identifying him by name) in his autobiographical the trembling ofthe veil (1922, p. 70) as a white-haired old clergyman who was 'the most panic-stricken person' he had ever known. samuel liddell mathers (who later called himself count de glenstrae or count macgregor, with westcott a co-founderof the g.d, presented him to yeats with the words 'he unites us to the great adepts of the past' yeats continued: this old man took me aside that he might say 'i hope you never invoke spirits- that is a very dangerous thing to do. 1am told that even the planetary spirits turn upon us in the end' 1 said 'have you ever seen an apparition 'oh yes, once, he said 'i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day 1 was walking up

of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand mast

er on french freemasonry and rituals. his mafonnerie occulte was published in 1853. 2 george redway was a small london publisher who specialized in occult books and also sold them second-hand. he published a. e. waite's digest of eliphas levi's works, based upon dogme et rituel de la hautemagic, in 1886 and his the realhistory of therosicrucians in 1887. the latter caused much annoyance among the adepts of the societas rosicruciana in anglia. in 1897 he published s. l. macgregor mathers' the kabbalah unveiled, having bought the copyright for 35 (the eleventh impression appeared under the routledge& kegan paul imprint in 1970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra melin t

he g.d. is commemorated in my the magicians of the golden dawn. ayton was wrong in supposing that the g.d. had existed from time immemorial. it was a very recent (1888) foundation. the suggestion that gardner could now use his room 'for all sorts of experiences' implies that he could practise certain rituals, such as the lesser banishing ritual of the pentagram, without the participation of other adepts. this esoteric exercise is apparently not without its therapeutic effects. in 'suster's answer to howe, a hostile chapter contributed to israel regardie's what )iou should know about the colden dawn (falcon press, phoenix, arizona, usa, 1983, mr gerald suster wrote 'anyone who doubts this should try performing the lesser banishing ritual of the pentagram daily for six months- it will occupy

"likewise, but it is doubtful if he will for he thinks he knows better' care et v.h. frater [gardner, we beg to congratulate you on your advancement to 5= 6.1 most. certainly this order gives you much more of the practical working of the occult than the t[heosophical) sjociety, and is really the best aid to the ts. moreover, it is an order that has existed from time immemorial, and included such adepts as hadrian mynsight, eugenius philalethes, sigismund backstrom, and a host of others. we must, however, never forget that the t.s. has a peculiar mission for this "fin de siecle" and englan? and india in particular. the ts. teaches generally and th oret cally for the most part, tho' there are some practical pomts in the s.d [i.e, h. p. blavatsky's the secret doctrine 1888] we should do well

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ew that as each of the ancient ones pictured the prescribed thought, there would be born the nucleus of a manifestation visible to his earthly eyes. when the dreams of all the shapes had achieved a oneness, that manifestation would occur, and everything he required be materialized, through concentration. he had seen such things on earth- in india, where the combined, projected will of a circle of adepts can make a thought take tangible substance, and in hoary atlaanat, of which few even dare speak. just what the ultimate gate was, and how it was to be passed, carter could not be certain; but a feeling of tense expectancy surged over him. he was conscious of having a kind of body, and of holding the fateful silver key in his hand. the masses of towering stone opposite him seemed to possess

INITIATION INTO HERMETICS

ers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise su

he active form of the earthy principle, it has an animating, vivifying, invigorating influence and, in the negative form, it is the other way round. the earthy principle is responsible for the thriving as well as for the ageing of the body. we could mention quite a lot of analogies with respect to the influence of the elements inside the body, but let it be enough with the foregoing explanations. adepts of all periods never described the effects of the elements in particular, probably to avoid any misuse, but they did know very well all about it. they divided man in three basic conceptions, attributing the head to the fiery principle, the abdomen to that of water, and the chest to the airy one as the mediating principle between fire and water. how very right they were with their dividing m

ceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of later. the astral matrix or the electromagnetic fluid is the connecting link between the body and soul. the fiery principle causes in the soul

but he also can perceive the action or the polarity of the soul s vibration, and influence it eventually. i shall speak of these problems in a more detailed way in a separate chapter relating to introspection. hence, a man s temperament influences his character, and both together, in their effect as total result, are creating the emanation of the soul or the aura. this is also the reason for high adepts or saints always being represented in the images with a halo identical to the aura we have described. besides the character, the temperament and the activity of the electromagnetic fluid, the astral body still has two centers in the brain, the cerebrum being the seat of normal consciousness, whilst in the cerebellum, there is the opposite to the normal consciousness, the sub-conscious. as t

planation of so many tales in which saints have been seen at the same time in different places and even have been working there. the astral plane has various kinds of inhabitants. first of all, there are the deceased ones who having left the earth are abiding in the corresponding density-degree, according to their spiritual maturity, which is designated by various religions as heaven or hell, the adepts seeing only symbols therein. the nobler, purer and the more perfect an entity happens to be, all the purer and finer will be the density-degree of the inhabited astral plane. little by little, the astral body is dissolving, until it has become suitable to the degree of vibrations of the respective step of the astral level, or identical with it. as you see, this identification depends on the

ISIS UNVEILED

d 566 danindia by christian misnouaries 573 the kble less autbenticated tb n way other sacted book 577 koowledge of chemiatiy and phyuci displayed by indian jug^en 583 chapteh xii conclusions and illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 wh

and of drihioanica] influence (reianhtt into uie nature and affinily of ancient arid hindu mytluiofji, 84 "the agmtkada-parilahai, which discloses, to a certain extent, tbe order of in- itiatiou, does dot give the formula of evocation" says jacolliot, and he adds that, acctvd- iog to mme brahmanu "these formulae were never written, they were and still are im- parted in a whiroer in the ear of the adepts("vtouth lo ear, and ae word at ime brealk" mb.j the muous. te rpiritume data u monde, p. 108. 85. ibid. digitizecoy google is jacolliot an unmitigated huhbdgp 47 terrible formulft pronounced, except in the interior of the temples, and then in a cautious whisper. this, then, was the language now respective- ly baptized by every scientist, and according to his imaginative and philological pro

deed he should chance to be an italian liberal, or king victor emmanuel himself; both of whom, thanks to pius ix, have become anathema-proof. it really seems too bad to strip bome of all her symbols at once; but justice must be done to the despoiled hierophants. long before the sign of the cross was adopted as a christian symbol, it was employed as a secret sign of recognition among neophytes and adepts. says l vi" the sign of the cross adopted by the christians does not belong exclusively to them. it is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. we see by the occult verse of the pater, to which we have called attention in another work, that there were original- ly two ways of making it, or at least two very different fonnulae to ex- press its me

e 94 ws nnteile3> if jesus knew the secret meaoiiig of the title bestowed by him on simon, then he must have been initiated, otherwise he could not have learned it; and if he was an initiate of either the pythagorean essenes, the chal- daean magi, or the egyptian priests, then the doctrine taught by him was but a portion of the' secret doctrine' taught by the pagan hiero- pbants to the few select adepts admitted within the sacred adyta. but we will discuss this question farther on. for the present we will endeavor briefly to indicate the extraordinary cnmilarity or rather identity of rites and ceremonial dress of the christian clergy with those of the old babylonians, assyrians, phoenicians, egyptians, and other pagans of hoary antiquity. if we would find the model of the papal tiara, we m

the heated fancy of a blasphemous brooklyn preacher and harlequin, the reverend dr. talmage, makes us see her rushing back "with besweated brow, apitt^ier in one hand and the tongs in the other. into the presence of christ" and blowing him up tor not caring that her sister hath left her "to serve alone" from the birth of the solemn and majestic conception of the un- revealed deity of the ancient adepts, down to such caricatured descrip- tions of him who died on the cross for his philanthropic devotion to humanity, long centuries have intervened, and their heavy tread seems to have almost entirely obliterated all sense of a spiritual religion from the hearts of his professed followers. no wonder then that the sentence of frodus is no longer understood by the christians, and is rejected as

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ommonly supposed. the ancient physicians appear to have been thoroughly acquainted with the advantages of the companionship, without irregular indulgence, of the young to the old in the renewal of their vital powers. the elixir of life was also prepared by other and less criminal means than those singular ones hinted above. it was produced out of the secret chemical laboratories of nature by some adepts. the famous chemist, robert boyle, mentions a preparation in his works, of which dr. le fevre gave him an account in the presence of a famous physician and of another learned man. an intimate friend of the physician, as boyle relates, had given, out of curiosity, a small quantity of this medicated wine or preparation to an old female domestic; and this, being agreeable to the taste, had bee

contempt in their own minds as altogether another order of beings from men. they are most simple and deferential in their exterior; and yet the self-value which fills their hearts ceases its self-glorying expansion only with the boundless skies. up to a certain point, they are the sincerest people in the world; but rock is soft to their impenetrability afterwards. in comparison with the hermetic adepts, monarchs are poor, and their greatest accumulations are contemptible. by the side of the sages, the most learned are mere dolts and blockheads. they make no movement towards fame, because they abnegate and disdain it. if they become famous, it is in spite of themselves: they seek no honours, because there can be no gratification in honours to such people. their greatest wish is to steal un

. 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 centuries, being wishful for other things, they decline availing themselves of it. he adds, that the adepts are obliged to conceal themselves for the sake of safety, because they would be abandoned in the consolations of the intercourse of this world (if they were not, indeed, exposed to worse risks, supposing that their gifts were proven to the conviction of the bystanders as more than human; when they would become simply intolerable and abhorrent. thus, there are excellent reasons for their con

by the secret powers which lie in the hyper-sensual, heaped floors of it, out of the every-day senses, the egyptians struck together, as it were, a bridge, across which they paraded into the supernatural; the magic portals receiving them as on the other and armed side of a drawbridge, shaking in its thunders in its raising (or in its lowering, as out of flesh. athwart this, in trances, swept the adepts, leaving their mortality behind them: all, and their earth-surroundings, to be resumed at their reissue upon the plains of life, when down in their humanity again. in the cities of the ancient world, the palladium, or protesting talisman (invariably set up in the chief square or place, was there is but little doubt the reiteration of the very earliest monolith. all the obelisks, each often

o have become an imported accident into the scheme of things: our ideas being erroneous as to the original design in regard of us. man was to have lived as the angels, of an impregnable, impassible vitality, taking his respiration, not by short snatches, as it were, but as out of the great cup of the centuries. he was to be the spectator of nature not nature his spectator. the real objects of the adepts were, in truth, to remain no longer slaves to those things supposed to be necessities, but, by the assistance of heaven, to remove back to heaven s original intention; to rise superior to the consequences of the original curse, and to tread under foot, in vindicating the purpose of god, that mortal (however seductive, sexual, distinctive degradation entailing dissolution, heired from adam

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv

tesselated border h. the french call it gla houpe dentelee h, and describe it as ga cord forming true lover fs knots, which surrounds the tracing board h. the tesselated border refers us, says the masculine ritual, to the beautiful border formed round the sun by the planets in their various revolutions. the co-masonic ritual makes it an emblem of the guardian wall protecting humanity, composed of adepts or men who have attained the perfection of human evolution in past centuries and millennia. they stand around humanity in the spiritual worlds, it is said in a buddhist scripture, to save mankind from further and far greater misery and sorrow. 218. there is a similar dual interpretation also for the four tassels which appear in the corners of the border. in masculine masonry they are usuall

nt mysteries which have been transmitted to us is that of the sovereign grand inspector general of the 33. the brn. of this high order should 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 mightiest of adepts who stands at the head of the great white lodge, in whose strong hands lie the destinies of the earth- and awakens the powers of the triple spirit as far as they can yet be awakened. this highest of all degrees is given to but few, yet even among those few there can have been but a handful who had the least conception of what they had received, or of the powers given into their hands. most

1. the whole central part of the lodge was left empty, though a number of brn. robed in brilliant colours sat in the columns. the lozenges of the mosaic pavement were pale rose and pale blue, and there seemed to be some additional design faintly indicated upon it by lines. there were also lines of different colours round the edge of it, as is not unusual in co-masonic lodges. 932. the triangle of adepts 933. the h.o.a.t.f. was clearly in charge of the proceedings as r.w.m, and he began the ceremony by interchanging some rapid sentences with the other adepts. there were also some singing and a number of quick simultaneous movements. then the r.w.m. chanted some solemn sentences that sounded like a prayer, and came down from his throne and stood on the floor at a certain point a little dista

rough the same ritual, and was also replaced by an angel dressed just like him; and finally the r.w.m. did as the others had done. as the r.w.m. left the floor and prepared to go to his throne, he drew his sword and made a certain sign in the air, replaced it in its scabbard and then returned to his seat. his attendants saluted him as before, and resumed their previous places on the step. all the adepts left their chairs by the left-hand side, and returned to them by the right-hand side. we had now the angels representing the seven rays of our solar system arranged in two squares meeting in a point, and standing upon the two sides of the triangle which were adjacent to the right angle. 937. the building of the temple of the angels 938. after some further singing the r.w.m. rose from his th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

successive descents into earthly bodies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to each man the fruit of that which he sows, joy for good and suffering for evil. 26. he learns, too, that the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by them, according to the needs of the races for which they were intended, and that within these religions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for

ovements, utterly unknown except by the few disciples charged with the work of keeping alight the sacred fire during the dark ages, stood the white lodge itself, encouraging all that was good in them, guiding and inspiring all who were willing to open themselves to such influence. 478. by efflux of time the true philosophy has gradually faded out of them again and again, and from time to time the adepts have taken advantage of some favourable opportunity to restore a little of it sometimes by founding a new rite or school, sometimes by instigating the establishment of additional degrees in an existing rite. we see, therefore, a number of parallel and equally valid streams of tradition running down in secret throughout the middle ages, and emerging here and there in movements which are to s

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

chology. members of the fraternity, who work through instruction in the occult, meditation, and ritual, is characterized by three levels. the first level trains new initiates into wisdom, love, and power, whereas the second level is formed by the initiates that have developed harmony and balance, and whose higher self is in control of their lives. finally, the third level is composed of the great adepts and masters of the ages, guiding the fraternity from the inner realms. paul a. clark is the present head of the fraternity. 94 fraternity (society) of the inner light see also magic and magical groups for further reading: clark, paul a. the book of the rose. covina, ca: fraternity of the hidden light, 1985. fraternity (society) of the inner light violet mary firth was born in 1891 to a fami

an are trying to reestablish satanism as a moral religion. something which is sanitized, something which is misunderstood and really quite nice. what the ona is doing is countering that by saying, no, it isn t. it s regaining the original darkness of what satanism is, because if satanism isn t evil, what is (baddeley 1994, 164) ona proclaims its aims as being: 1. to increase the number of genuine adepts, masters/lady masters, by guiding individuals along the path to adeptship and beyond. 2. to make the path to adeptship and beyond [the seven-fold sinister way] more widely available, enabling anyone, should they possess the necessary desire, to strive toward the ultimate goal. 3. to extend esoteric knowledge and techniques i.e, to (a) creatively extend our esoteric knowledge and understandi

ple of set: the ts is compared to a university with the orders as its various academic departments. all initiates are provided with a brief summary of each order s special interests. i have received information on eleven orders, which have interests in the five sense, the arts, technology, nietzsche, origins, the germanic tradition, communication,merlin, selfpresentation, balance and performance. adepts ii degree are encouraged to specialize in any single order they care to devote themselves to. the priesthood, however, has responsibility for first and second degree initiates and must therefore give priority to this service. all orders are expected to contribute to the evolution of the ts and not to compete with it or with other orders (287) the tos asserts that it practices black magic me

LIBER LXI

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 their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed t

the essence of wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned thei

LIBER 141

st disappoint some reasonable expectation of that gain. in the particular case of employing this sacrament for the elixir of life, its misuse might cause premature old age, disease, or even death, as it is said; but we do not think that these results would follow the miscarriage of any other operation; we think that retribution is to be the evil and adverse reflection of reward, and on its plane. adepts will then shew prudence by experimenting thoroughly in minor operations, where failure does not imply irreparable disaster, until they have the knowledge and experience of this art which will give a reasonable confidence. viii of a theory of this art magical the theory of this art appears to us to involve certain cosmic hypotheses to which it is perhaps not impossible to assent at least ten

ence, and of vampirising their creator. but voluntarily sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. thus, as levi testifieth, to graft a tree successfully, the graft is fixed by a woman while the man copulateth with her per vas nefandum. we also narrate for the sake of completeness their method- perfected by modern adepts- let us here give honour and worship to the name of our lay-sister ida nelidoff- of attaining spiritual ecstasy by sexual means. and this method we have called eroto-comatose lucidity. xiv of the consummation of the element diune, whether quantity be as important as quality, and whether its waste be sacrilege it is said by the o.h.o. that of this perfect medicine a single dew-drop sufficeth

ngle dew-drop sufficeth, and this may be true. yet it is humbly and with all deference and worship our opinion that every drop generated (so far as may be possible) should be consumed. firstly, that this most precious of all gifts of nature be not lost or profaned- indeed the roman heresy hath appointed most excellent instructions for the treatment in all respects of the consecrated host. let the adepts of this degree study missale romanum- ritus servandus in celebratione missae and de defectibus in celebratione missarum occurrentibus- and gather therefrom the ceremonial adjuncts, the mental attitude, and so forth as a guide to their own working in this higher sacrament. and also do we think that the consummation should be complete on this consideration, that if indeed it be the contained

bra 35'21" luna in sagittarius 28'6" valley of london* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication

LIBER 777

betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is perhaps only ridiculous; but it is a wicked imposture to pretend to have received it from rosicrucian manuscripts which are to be found in the british museum. to obtain money on these grounds, as has been done by certain moderns, is clear (and, i trust, indictable) fraud. the secrets of adepts are not to be revealed to men. we only wish they were. when a man comes to me and asks for the truth, i go away and practice teaching the differential calculus to a bushman; and i answer the former only when i have succeeded with the latter. but to withhold the alphabet of mysticism from the learner is the device of a selfish charlatan. that which can be taught shall be taught, and that whi

tzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, e

LIBER ALEPH

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

he musician, as denying harmony; and so for every new word. how much more, then, if the word be of universal import, a word of revolution and of revelation in the deep of the soul? a new star; that is for the astronomers, and maybe setteth them by he ears. but a new sun! that were for all men; and a seed of tumult and upheavel in every land. consider in thyself, herefore, what is the might of the adepts, the energy of the sancturary, that can endow one man with the word of an on, and bring him to the end in victory, with his chariot wreathed in flowers, and his head bound round with a fillet of blood-honoured laurel! my son, thou are entered into the battle; and the men of our race and our clan return not save in glory. n liber aleph vel cxi 118 dn de necessitate verbi clamandi (of the nee

LIBER CCXLII AHA

universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise 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 attainme

e know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all

LIBER CHANOKH

elf, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the

LIBER COLLEGII SANCTI

cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v h under the head "the formulation of the flaming star (referred to the path of heh) which suggests some manner of pentagram ritual or meditations on that theme. it is unlikely, too, to be crowley's gtrue greater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing just had g. and repeat to him liber dcccxiii. h; however section 4 of the task only requires the philosophus to memorise a single chapter. the equinox iv (1) printing made a similar correction. the task of a dominus liminis. g. liber mysteriorum. h

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

matics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mountains

you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are the other adepts. hark at him! little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length. goo

LIBER CXX

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

LIBER DCCCLX JOHN ST

fathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians br

ck art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d.ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return to mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. liber dccclx 38 this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my k

LIBER DCCCXI ENERGIZED ENTHUSIASM

elebrants are ugly, deformed, or incompetent. i need hardly emphasize the necessity for the strictest self-control and concentration on their part. as it would be blasphemy to enjoy the gross taste of the wine of the sacrament, so must the celebrant suppress even the minutest manifestation of animal pleasure. of the qualifying tests there is no necessity to speak; it is sufficient to say that the adepts have always known how to secure efficiency. needless also to insist on a similar quality in the assistants; the sexual excitement must be suppressed and transformed into its religious equivalent. vii with these preliminaries settled in order to guard against foreseen criticisms of those protestants who, god having made them a little lower than the angels, have made themselves a great deal l

trange spectacle to me, who shout energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when on

LIBER LVII

ng the least number of a word, by adding (and readding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions (f) the method of transpositions and transmutations of the 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. 29 [i.e, crowley.s essay

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 are crowned by the ring of adepts whose password is .there is no god. so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m.lud, i respectfully submit that there is no such creature as a peacock. 2 .dipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo .ain elohim..64 there is a fourth kind of atheist, not real

, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery65 he has risen to understand with the members of the sovereign sanctuary66 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. 63 [the reference appears to be to a passage in the 5th athyr. t.s] 64 [ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram. t.s] 65 [the title of a high degree in certain masonic rites, immediately proceeding grand inspe

e of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret. t.s] 66 [another masonic term, generally denoting the highest degree or ruling council of a particular rite. t.s] 44 liber lviii it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. 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

ium and selfsacrifice, the gate. thus useful. also 74= 37 2. so we see 37 1= 37, man.s crown, jechidah, the highest soul..in termino. 37 2= 74, the balance, 2 being the symbol .in via. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148 .the balances. and so on. i have not yet worked out all the numbers of this important scale. 77. zo, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god.though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from 68 [specifically .the wake world (liber xcv. t.s] 48 liber lviii on high, whose key is the tarot: and we possess

LIBER LXI VEL CAUSAE

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 their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed t

f wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. vel causa 7 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned the

LIBER PORTA LUCIS

hall 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 you to absolute truth, absolute light, absolute bliss. 18. many adepts 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 reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosop

hout 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 reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all 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 system

LIBER TZADDI

e yourself with it. h 37. many have arisen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that blind creature of the slime. h 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourself with both! 4 liber tzaddi vel hamvs hermeticvs 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they sh

LIBER XXXIII AN ACCOUNT OF AA

manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concea

LUCIFERIAN SORCERY AND SET TYPHON

battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil

MAGIC AND SPELLS

inspired by fevered flights of horror-routinely unveils some new methodology of arcane spellcasting or results in spells never. before seen in faerun. stories abound of the legendary spells of old netheril and the vanished elven realms, spells whose power dwarfed that of the mightiest wish possible today. wizards have unlocked the secrets of a dark weave unfettered by mystra's power, clerics and adepts draw potent spells magic the magister at any time in faerun, one wizard is anointed by mystra and azuth as the magister. most believe that this office is usually gained through competition (seizing it from the incumbent in an often fatal spell duel. holding it confers special powers on its owner. it also imperils its holder by making him or her. the target of many ambitious and powerful mag

adow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the weave. shadow weave magic items magic items created by those who use the shadow weave are rare and dangerous. only the clergy of shar and shar's few arcane devotees create any number of shadow weave items. shadow adepts unalunknown to normal wizards and sorcerers. mages who come from competitive lands such as thay inevitably see ascensiol to magister as a way to become the most powerful wizard in faerun. they crave the special powers of the office to use them to slay old foes and potential rivals and to seize any magic that interests them. the violent history of the office reflects the ambitions of such de

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the

l arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priests of isis became adepts in the use of the unseen forces of nature. they understood hypnotism, mesmerism, and similar practices long before the modem world dreamed of their existence. plutarch describes the requisites of a follower of isis in this manner "for as 'tis not the length of the beard, or the coarseness of the habit which makes a philosopher, so neither will those frequent shavings, or the mere wearing [o

d demon means an evil thing, and the nature spirits are essentially no more malevolent than are the minerals, plants, and animals. many of the early church fathers asserted that they had met and debated with the elementals. as already stated, the nature spirits are without hope of immortality, although some philosophers have maintained that in isolated cases immortality was conferred upon them by adepts and initiates who understood certain subtle principles of the invisible world. as disintegration takes place in the physical world, so it takes place in the ethereal counterpart of physical substance. under normal conditions at death, a nature spirit is merely resolved back into the transparent primary essence from which it was originally individualized. whatever evolutionary growth is made

, he heard of a group of mystics and qabbalists abiding in the mystic arabian city of damcar. giving up his desire to visit jerusalem, he arranged with the arabians for his transportation to damcar. c.r.c. was but sixteen years of age when he arrived at damcar. he was received as one who had been long expected, a comrade and a friend in philosophy, and was instructed in the secrets of the arabian adepts. while there, c.r.c. learned the arabic tongue and translated the sacred book m into latin; and upon returning to europe he brought this important volume with him. after studying three years in damcar, c.r.c. departed for the city of fez, where the arabian magicians declared further information would be given him. at fez he was instructed how to communicate with the elementary inhabitants [

o trace. others declared that the "brothers of the rose cross" communicated with them through dreams and visions, revealing the secrets of hermetic wisdom to them while they were asleep. having been instructed, the candidate was bound to secrecy not only concerning the chemical formul which had been disclosed to him but also concerning the method by which he had secured them. while these nameless adepts were suspected of being''brothers of the rose cross" it could never be proved who they were, and those visited could only conjecture. many suspect the rosicrucian rose to be a conventionalization of the egyptian and hindu lotus blossom, with the same symbolic meaning as this more ancient symbol. the divine comedy stamps dante alighieri as being familiar with the theory of rosicrucianism. co

MASTERING WITCHCRAFT

hey were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great g

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ely lost, and christian, the pupil of levi, says as much in his histoire de la magie. i see no reason to doubt the tradition which assigns the authorship of the key to king solomon, for among others josephus, the jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many eastern traditions, and his magical skill is frequently mentioned by the old adepts. there are, however, two works on black magic, the grimorium verum, and the clavicola di salomone ridolta, which have been attributed to solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another wo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the sign of the fishes, in the hours proper and fitting, and she should be increasing in light. for experiments of seeking love and favor, in whatever way it may be desired, they will succeed, provided that they have been prepared at the proper hours, and that the moon be increasing in light and in the sign of the twins. so exact a preparation of days and hours is not necessary for those who are adepts in the art, but it is extremely necessary for apprentices and beginners, seeing that those who have been little or not at all instructed herein, and who only begin to apply themselves to this art, do not have as much faith in the experiments as those who are adepts therein, and who have practiced them. but as regards beginners, they should always have the days and hours well disposed and ap

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

a, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabbalist, to complete openly that which had been begun in secret.3 this is

MEANING OF MASONRY

r ity, plutarch" involves dying; not a physical death, but a moral way of dying in which the soul is loosened from the body and the sensitive life, and becoming temporarily detached therefrom is set free to enter the world of eternal light and immortal being. this, after most drastic preliminary disciplines, was achieved in a state of trance and under the supervision of duly qualified masters and adepts who intromitted the candidate's liberated soul into its own interior principles until it at last reached the blazing star or glory at its own centre, in the light of which it simultaneously knew itself and god, and realized their unity and the" points of fellowship" between them. then it was that, from this at once awful and sublime experience, the initiated soul was brought back to its bod

ernal principles underlying such facts and of which those facts are but the manifested resultant consequence. facts--of history or science tend, however, to congest the mind and paralyse the imagination, as darwin lamented in his own case. principles stimulate and illumine the imagination, and enable the mind to interpret facts and adjust them to their proper relation. the greek mythologists were adepts at expressing cosmic and philosophic truths in the guise of fables which at once expressed theosophic teaching to the discerning and veiled it from the car eless and ignorant. myth-making was a science, not an indulgence in irresponsible fiction, and by exhibiting some of these myths in dramatic form candidates were instructed in various fundamental verities of life. one of the chief and be

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ster of world freemasonry. while the real brothers died ignominious deaths, the spurious order which tried to stepinto their shoes became exclusively a branch of the jesuits (illuminati) under the immediatetutelage of the latter. true-hearted masons ought to reject with horror any connection, letalone descent from these (madame helena blavatsky, the secret doctrine) there exists. another class of adepts belonging to a brotherhood also and mightier thanany other they have to be ranked with the adepts of the black arts. these are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are th

rotherhood also and mightier thanany other they have to be ranked with the adepts of the black arts. these are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (madame helena blavatsky, the secret doctrine) speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the com-ing of the children of shadows. out of the great deep were they called by the wisdom of theearth-manin the form of man they moved amongst us, but only to sight were they as men. serpent-headed

ans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema-sonry)in spite of the efforts of science fiction and fantasy writers, it appears that humansare very far from a complete understanding of the forces that have shaped history orthe evolution of terrestrial societies. because they are in charge of the worlds media,the alien m

details of what was beingrelayed. the tudor dynasty elites with assurances from dee elected to press on. theyput the most gifted minds at their disposal to the task of decoding into practical termsthe strategies given from the beyond. others were commissioned to come up withcamouflage strategies to hide what was going on from those not privy to it and frommembers of the lemurian offspring. these adepts were skilled in magical practices and could keep in contact with eachother then, as they also do today, via telepathic resonance: their close world-wide cooperation has been maintained by instantaneous intercommunica-tions by telepathy which is taught them (ekial kueshana, the ultimate frontier) the notorious antics of some of these characters were indulged by intellectuals andnobility thro

attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)these types are over-represented among the world's politicians, generals, lawyers,judges, priests, teachers, bankers, magnates, dictators, and technocrats. like profes-sional terrorists and criminals, they commit corrupt acts on cue, on a daily basis. butunlike a criminal syndic

MORALS AND DOGMA

subject of the civil authorities, no matter where he resides, engaging in no plots or conspiracies against even the worst government. england, he says, disgusted with an equality and a liberty, the consequences of which she had felt in the struggles of her lollards, anabaptists, and presbyterians, had "purged her masonry" from all explanations tending to overturn empires; but there still remained adepts whom disorganizing principles bound to the ancient mysteries. because true masonry, unemasculated, bore the banners of freedom and equal rights, and was in rebellion against temporal and spiritual tyranny, its lodges were proscribed in 1735, by an edict of the states of holland. in 1737, louis xv. forbade them in france. in 1738, pope clement xii. issued against them his famous bull of exco

t. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither interruption in the toil of nature, nor gap in her work. the harmonies of heaven correspond to those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, number, and measure" says the bible; and this luminous doctrine was also that of plato. humanity has n

and agla (formed of the initials of the four words _ath gebur laula m adona) expresses the synthesis of the whole dogma and the totality of the kabalistic science, clearly indicating by the hieroglyphics of which this admirable name is formed the triple secret of the great work. masonry, like all the religions, all the mysteries, hermeticism and alchemy _conceals_ its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. truth is not for those who are unworthy or unable to receive it, or would pervert it. so god himself incapacitates many men, by color-blindness, to distinguish colors

not to allow our emblems to be too obscure, so as to require far-fetched and forced interpretations. in our days, and in the enlightened land in which we live, we do not need to wrap ourselves in veils so strange and impenetrable, as to prevent or hinder instruction instead of furthering it; or to induce the suspicion that we have concealed meanings which we communicate only to the most reliable adepts, because they are contrary to good order or the well-being of society. the duties of the class of _instructors, that is, the masons of the degrees from the 4th to the 8th, inclusive, are, particularly, to perfect the younger masons in the words, signs and tokens and other work of the degrees they have received; to explain to them the meaning of the different emblems, and to expound the mora

the same crime, as was alcibiades, and both were cited to answer the charge before the inquisition at athens, where the people were the judges. schylus the tragedian was accused of having represented the mysteries on the stage; and was acquitted only on proving that he had never been initiated. seneca, comparing philosophy to initiation, says that the most sacred ceremonies could be known to the adepts alone: but that many of their precepts were known even to the profane. such was the case with the doctrine of a future life, and a state of rewards and punishments beyond the grave. the ancient legislators clothed this doctrine in the pomp of a mysterious ceremony, in mystic words and magical representations, to impress upon the mind the truths they taught, by the strong influence of such s

MOTTA MARCELO THE COMMENTARIES OF AL

angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'powe

not for the fact that hadit-aiwass and hadit-beast were in close harmony, aiwass would never have interfered in a. c 's personality the "scribe. this case is analogous to cases of "rape" where there is a genuine attraction between the man and the woman, but it is masked by complexes or prejudices. only the aftereffects of the act will prove whether it was "moral" or not. this is the 'reason' why adepts often seem to act with complete callousness and lack of consideration for other people's feelings. please do not confuse 'adepts' with 'black brethren; though, who thought everything was sorrow. cf "who am i "thou knowest" in chapter i (an altogether different case. a. c. was asking what star was he, and the goddess answered that he already knew he was 666. again the injured feelings of 666

ul is rotten? people have said that crowley's soul is rotting in hell for years. this reasoning is entirely fallacious, much below his usual standard. he is merely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of

princely palate, he certainly proved himself a master-cook. the feat is not one to be repeated constantly, but one should achieve it at least once that it may bear witness to oneself that the skill is there. one might even find it advisable to practice it occasionally, to retain one's confidence that one's 'right hand hath not lost its cunning. see lxv, i, 45-46; ii, 7- 15. we therefore train our adepts to make the gold philosophical from the dung of witches, and the elixir of life from hippomanes; but we do not advocate ostentatious addiction to these operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates one case of a gene

ical body may be changed at will by purely scientific means) but we should beware lest prejudice or other personal passion exclude any type of self-realization which is properly ours. in our initiation, the tests must be thorough and exhaustive. the neglect to develop even a single power can only result in deformity. however slight this might seem, it might lead to fatal consequences; the ancient adepts taught that by the parable of the heel of achilles. it is essential for the aspirant to make a systematic study of every possible passion, icily aloof from all alike, and setting their armies in array beneath the banner of his will after he had perfectly gauged the capacity of each unit, and assured himself of its loyalty, discipline, courage, and efficiency. but woe unto him who leaves a g

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought

your skin will prickle with a vibrant current of raw magic power. it remains only to circulate it and then direct it to change circumstances and situations to your benefit. the sacred names of power the names used in the first part of the ritual are ancient hebrew names of god that have a mystic power of their own. they are a true invocation to the hidden occult power of the cabala, and powerful adepts have used them for centuries. by saying the names, you are attuning yourself with the power of those adepts, and the still greater powers of the cabala. the correct phonetic pronunciation of those names is as follows: the first sacred name of power is pronounced: eh-he-yeh. the second sacred name of power is pronounced: yeh-ho-vo el-ohheem. the third sacred name of power is pronounced: yeh

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old man of the mountain (sheik means "master "teacher" or "head of a brotherhood" and "old man" as in a person worthy of respect.)28 the higher adepts within the assassins devoted their time to the study of philosophy in the fortress of alamut, which was located in a persian domain. when the mongols of kubla khan defeated the assassins in the twelfth century, the victors found an immense library and an astronomical observatory there. outside of the holy land, there was another region where christians had contact with arab civilization and

arts and citizen of perth. in it we can read this verse: for we breathren of the rosies cross we have the mason work and second sight. rosicrucianism's most profound effect on freemasonry can be observed in london. toward the end of the first half of the seventeenth century, one rosy cross society was a powerful organization in the capital. alchemy was then at the height of its popularity and its adepts played an important role as paradoxical as it may appear in the* the agla, an association of book craftsmen, is another example of a sixteenth-century esoteric society whose influence on the creation of modern freemasonry is less obvious but no less significant. the collective "glyph" of this vast organization was the number 4, which figured in the personal mark of every master of this brot

ONYX TABLET OF SET

left_ b. recognitions summary: any priest can recognize any i initiate to the ii any time, and any priest (the same one or another) can rerecognize any ii to the i any time. however, priests need to use responsible care in exercising this authority- 1. we must always remember that different initiates wear different faces for different priests. this is natural and inescapable (only the most senior adepts and priests can be openly honest with all their setian seniors. therefore, before taking either of these two steps, the priest should always find out which other priests are (or have recently) worked with the initiate in question, and consult/discuss the situation with those priests- 2. under no conditions should any priest recognize any pylon member to the ii or i without first discussing

et into a petty recognition reversal struggle. if another priest reverses your recognition (in either direction, or just strongly disagrees with a (pending) recognition, then resolve the differences of opinion and reach agreement on the setian's actual achieved grade (through another priest's mediation if necessary) before reversing any reversal_ c. contact and correspondence summary: setians and adepts may work with each other and with any priest any time. no i or ii initiate is "owned" by any priest or pylon, just as any iii may work with any iv+ any time. all setians and adepts should always be encouraged to work with as many other setians, adepts, and priests as possible- 1. if a conflict between two setians (whether one, both, or neither are priest) is simply a personality conflict, t

a ii has great adventures, learns amazing things, does great magic. when you hear of a ii going to china on a cultural exchange program, get that individual to write up the experiences for the scroll. if a ii writes a book, request a copy for a scroll reviewer. if a ii 's band's on tour, publish those tour dates on the setian-l internet mailing list. in short, use the real experiences of various adepts as a source of inspiration to others. the ii is a recognition of growing real-world power, and the task of the ii is indeed life, liberty, and the pursuit of happiness. let's see how lively we can make the plain of life! the ii recognition process a couple of priests doing their first recognition to the ii wrote for my thoughts on the subject. recognitions are bound in time, the recognition

ssible. answering your mail and getting the process started is a priority. beyond this, i offer some suggestions. these are meant *only* as suggestions to open you up to new types of endeavor. you will be able to make a completely different list in three or four years, which i hope you will share with the priesthood. all of these are not for everyone. some (1, 5, 6, 7) of these will work well for adepts, and might be the type of project you wish to pursue with adepts you know. 1. make sure our name is in your community. common sense and safety prevail here, of course. in some communities you may be able to run an ad for the temple of set, when you feel you're ready to establish a local pylon. in other places you might see to it that books that mention us are on the shelves, or videos in th

t the central movement of the temple is in this place of foundation. this is how we both insure that those who join us in the plain of onyx will be equipped for the challenge, and how we affect the world as a whole through those folk who will remain at the ii, whether within or outside of the temple. since we are interested in our own preservation, there is a second aspect of our interaction with adepts ii. in addition to continually asking them how their thoughts and schemes relate to the principle of xeper, we must also ask them how these thoughts and schemes can be guides to real-world action. how can their ideas be put in motion tomorrow? this question will puzzle adepts, since the interaction of the principle of isolate selfconsciousness and the world begins in earnest with the priest

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

me criticism. his book on the kaballah is simple, clear and informative-but it bears no resemblance to the peculiar quality or character of the golden dawn documents which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the student

roseae rubeae et aureae crucis <22> the political state of europe in the nineteenth century was such that the strictest secrecy as to the activities of these people was very necessary. england, however, where many masonic bodies and semi-private organisations were flourishing without interference, was recognised as having far greater freedom and liberty than the countries in which the continental adepts were domiciled. some, but by no means all, suggested therefore that in england open temple work might be inaugurated. and dr. felkin here adds, though without the least word of explanation as to what machinery was set in motion towards the attainment of that end "and so it was. it came about then that temples arose in london, bradford, weston-super- mare, and edinburgh. the ceremonies we ha

depicting the life and death of some god or other- these are the familiar incidents of the cults described by our scholars. but the obvious question arises, what spiritual vzlue have such things for us? do they help our own interior development so that we may solve our personal problems and handle more satisfactorily the rather difficult process of living today? and is this sort of thing what the adepts of old implied by initiation? and if this is all there is to it, why should so many modems have been so curiously perturbed and excited by it all. some other meaning must be latent herein; some other purpose to the rite must have been understood by their original observers whereby they were spiritually assisted and aided not only to deal adequately with life but to further the conquest and

k sufficiently deeply into consciousness so as to arouse into renewed activity the dormant spiritual qualities. and we have already witnessed the invalidity and spiritual bankruptcy of innumerable organisations, religious, secular, and fraternal so-called, which have their own rituals and yet, taking them by and large, have produced very few initiates or spirituallyminded men and women, saints or adepts of any outstanding merit. the efficacy of an initiation ceremony depends almost exclusively on the initiator. what is it that bestows the power of successful initiation? this power comes from either having had it awakened interiorly at the hands of some other competent initiator, or that a very great deal of magical and meditation work has successfully been performed. it is hardly necessary

e grade of adeptus minor, and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment from my pen. it explains itself completely in one of the speeches "buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, 0 brother of the cross of the rose. like him, 0 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 the athanor of affliction, seek thou the true stone of the wise" the form of this ritual is beautiful in its simplicity and warrants a brief description. first of all, the candidate is le

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and to a

us,his body does not corrupt, though the heart is still, and the sensory nervous life is inactive,circulation and nutrition have ceased and the 'fiat' of the council is pronounced.now, frater, should this body not corrupt, your original question of how to conquer disease, which islife's enemy, would appear to be solved. your second interrogatory is to be sought for in and afterstudy, and with the adepts.we will now retire to the chapel or sacred hall, and leave you under the care of your able and wiseconductor.the alchemists retire, with arms crossed on breast.conductor:frater, the learned alchemist who has just left us, is a wise and noted rosicrucian; he intimates toyou the source from which the name of this noble fraternity takes its rise, at least this scientificportion: thus, the name

trological sage; but he disowns all ability to solve the future of the soul, and bids us turn to yourwiser counsels, or to seek for knowledge from the holy father of the church, and if both fail, tocommune alone with god within a cloister, seeking direction and guidance from him, trusting thefuture in his hands.2nd philos.:my comrade hath said well; but seek you at some early day, wisdom from the adepts, thosephilosophers of the rosae cross, of the second order, whose constant study is natural and revealedreligion, whose knowledge of the soul and all thereto pertaining is great; but as to these confreres,they can but say to you 'if that which thou seekest thou findest not within thee, thou wilt never findrituals of the societas rosicrucianis in angliasecond section48 it without thee'.apart

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

se in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it

rom zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendenta

hudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not know what is true, but it has the instinct of what is strong. it remai

o produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let u

one know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it. had oedipus, instead of killing the sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to reveal hi

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

symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed

ribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle, not only for ancient philosophers but also for adepts of the middle ages. the restoration in our own day of its original value by the comprehension of its mysteries, might not that also restore all its miraculous virtue and all its power against human diseases? the old sorceresses, when they spent the night at the meeting-place of three cross-roads, yelled three times in honour of triple hecate. all these figures, with the acts analogous there

d ritual, paracelsus is an imposing magical authority. no one has accomplished works greater than his, and for that very reason he conceals the virtue of ceremonies and merely teaches in his occult philosophy the existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence of miracles. we have spoken of the magical importance of the triad and tetrad. their combination constitutes the great religious and kabalistic number which represents the universal synthesis and comprises the sacred septenary. in the belief of t

well is not to be always looking; and he who spends his whole life upon one object will end without attaining it. another precaution must be observed equally, and that is never to experiment when ill. the ceremonies being, as we have said, artificial methods for creating a habit of will, become unnecessary when the habit is confirmed. it is in this sense, and addressing himself solely to perfect adepts, that paracelsus proscribes ceremonial work in his occult philosophy. but procedure must be simplified progressively before it is dispensed with altogether, in proportion to the experience we obtain in acquired powers, and established habit in the exercise of extranatural will. 54 chapter ix the ceremonial of initiates the science is preserved by silence and perpetuated by initiation. the l

kid, then of salting, drying and bleaching the skin, are given in a number of clavicles and grimoires. some hebrew kabalists fell into similar follies, forgetting the anathemas pronounced in the bible against those who sacrifice on high places or in the caverns of the earth. all spilling of blood operated ceremonially is abominable and impious, and since the death of adonhiram the society of true adepts has a horror of blood. ecclesia abhorret a sanguine. the initiatory symbolism of pantacles adopted throughout the east is the key of all ancient and modern mythologies. apart from knowledge of the hieroglyphic alphabet, one would be lost among the obscurities of the vedas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which w

ROBERT KIRK WALKER BETWEEN WORLDS

the concept of commentary 116 universal and terrestrial holism, with a subterranean counter-part. page 51 the manucodiata or bird of paradise, living in the highest region of the air; common birds in the second region [and so downwards through various orders of being] can we then think the middle cavities of the earth to be empty? kirk's cosmology is (see figure 7) similar to that of renaissance adepts, drawing upon various traditional and neoplatonic sources. similar sets of harmonic or hierarchical relationships are found in many publications from the sixteenth to the nineteenth century, and earlier variants are found in medieval texts, often in complex written form with no illustration, though illustrations also occur. earlier cosmic figures or maps are known, of course, from roman, gr

RUBY TABLET OF SET

in terms of both time and space, and it is the incarnated mind's ability to travel within time that allows it to break free from this prison. the ambition of plato, like that of the yogi, was to regain the freedom of mental movement through all dimensions of existence. which, of course, would provide access to knowledge of the forms. the sphinx: that is right. and the final proof of this is that adepts in all cultures and all ages have inclined towards this same realization, no matter what exploratory methods they may have used and what linguistic terminology they may have employed "proof" in the scientific sense is the achievement of identical results under identical circumstances by independent researchers. our comparison of just two initiatory systems. that of plato and that of yoga. m

ticipate in, or accept representation by the corps of chaplains in any branch of the armed forces of any nation. inquiries may be addressed to the executive director at the temple's office, and will be forwarded as appropriate. footnotes 1. the information in this article is available to all setians on glinda; posted as file uschapts. it is also published in the ruby tablet to be available to all adepts who may not have access to glinda. satanic doctrine [editor's note: this article should be viewed as an "incomplete" work, or one that needs significant review, analysis, and expansion before it can be considered a complete, accurate, and useful study of the devil as portrayed in the bible. i've included it here not because this article itself is worthy of ruby tablet publication as is, but

's standards. i also believe that not one single adept of that time "passed" the test. magus barrett resigned from the temple before returning the test to most of the testees. they were returned by dr. aquino to all who remained within the temple following the set-iv crisis. this "test" now has no official standing within the temple of set. it is not used as part of the recognition process for ii adepts or any other degree. it is offered only so those interested magicians may use these questions to help them determine the extent of their own knowledge (or ignorance, and the extent of their interest or lack of same in topics that were thought to be classification: v5- 374.6c- 1 author: ronald k. barrett v date: xvii html revision: sept. 16, 1998 subject: test reading list: important by magu

ncealed. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. crowley advanced a cabalistic interpretation thus: the= the hermit [of the tarot "invisible yet illuminating" le= the lover "visible as is the lightning-flash. the college of adepts" ma "the man of earth. the blasted tower" he went on to add the cabalistic/numerological values of these three cards and obtained 31("al+"la, whence came the secret name of the book of the law. the famous final sentence of this passage, originating [like "thelema] in dr. francois rabelais' novel gargantua, had also been used by sir francis dashwood who inscribed fay ce que voudras over the

th. he also stated: concerning the view that khem is principally the province and prerogative of iii+ initiates, it may be worth noting that statues of sekhmet were traditionally carved from black onyx. this does not mean that only priests can work towards xem, but only those that work in the black realm of set can progress towards xem. priests have begun to work regularly in this realm, and many adepts are able to reach into this realm on occasion. those who have not yet developed this ability should work on their xeper, perhaps with xem in mind, but with xeper ever foremost. then, provided your xeper is forging ahead, and you are working within the black realms, magister lewis suggests that,(16) to pin down the exact point at which the quest begins is rather hard because quests, like ini

SABBATIC KABALA OF THE CROOKED PATH

e mentioned that the book also contains another book (book one) that will not be discussed in this short treatise. the number 11 not chosen at random since it is the half of the sacred alphabet and the aats themselves represents double houses and through this all 22 letters are marked in its own right and reflecting its adversary. the significance of the number 11 should be well enough debated by adepts of the ancient arte and this number which reflects the vortex of deaths rainbow-gnosis will be left alone in this treatise. as stated, the 11 cells are formed by twin letters of the sacred alphabet, forming a double-current. within the houses the powers reflected should be associated with sah, the right-hand palace of the great double house and the left hand palace which name will remain se

iscent of the arcana of the self-slayed one. the compositions of such deeds are found on the pages138 where the importance of the self-enchantment of the devourer and the devoured are emphazised. the combined forces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point and its adversary into one is significant due to its aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the sec

p back to the witch who has restored him-or her on the throne of cain, carrying the cross of the world and has towered by all temptations. through the ordeals jupiter has blessed the witch with the fortune of gnosis. worship not the stone but what it conceals is one of the statements in this cell, and through this it refers to the dawning of the famulus in a physical object and the dawning of the adepts occult aspiration of the crooked path. the spiritservitour arises as the most important aspect of the mage. without his famulus and totemic spirits the mage is nothing but an ill deformed child in the occult world always craving for the ridiculous. the workings in orders such as the ku- sebittu are design for this kind of growth of the mage. the cultivation of the close relation between the

SATANICON

to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change. willing and effecting such a psychological and physiological change from time to time is beneficial for many reasons: the most important being the re-discovery and stimulation of the deep subconscious which sigmund freud termed the id. the phys

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

y by achieving the knowing. their directive is to bridge the veil of mists and carry the keys of spiritual freedom to mankind. their purpose is to aid and assist all men and women who freely ask to travel the left hand path to spiritual fulfillment. however, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to look at personal interaction with the forces that be and to form a suitable defense against the opposition who would limit and ensnare the unwary. they will also present the keys of wisdom and knowledge that will unlock the mysteries of the ages and open the doors to the future aeons. but, this is only half the story, and as man is incomple

actions. we play fair and help others to do the same. we discourage submission and ignorance and try to raise the interest of our fellow men and women to greater heights. when we can fend off imbalance, we do so. we remain secure in the grand knowledge that though an ant can't kill a buffalo, an army of ants can sure eat one. but that is not all. we work in cooperation with the force and our past adepts so we never walk alone. neither are we alone when trying to move the rock of stupidity out of the road as many hands make the work light. however, to move the rock one must first see it, and that is why we try to gather all of the wisdom and knowledge we can. then by raising our own mental and spiritual sights, we can better see the stumbling block that threatens our way. next, when we lear

an assess what he sees. later, he learns how to look at what he sees, the better to understand, and later still, he learns to focus what he sees for his own benefit and that of his fellows. ways to look at things this is a book of concepts. you will make of them what you will. no one will ask you to believe in anything, but we do hope to alter your perception of that which is around you. the past adepts will simply offer you concepts. if you try enough of those concepts, you will find that some will work for you. however, no one expects you to move the earth with a stick, because there are easier ways to do it. we all start out small and grow at our own pace. some grow faster than others, but all of us are better off than when they started. why? because we become more aware, because we hav

our eyes. think for a moment about a blind person who does not see at all. do they not develop many alternative methods of perception? how about using one's hearing, or other tactile senses? a person is said to possess five senses, but what if there really were a sixth sense? even if it only worked some of the time, that would be better than nothing and worth developing. here is more wisdom; when adepts speak of seeing we mean more than just seeing with the eyes. there is more to it than the use of the other senses too, even the sixth sense. we begin by noticing things. when we look at something, we try to really see it and understand it for what it is. 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

he 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 to man than meets the eye. remember the greater self? does it not know more than you? if you listened for its small, still voice, would it not tell you many secrets? the trick is to allow yourself to open up to that which is around you. many adepts, especially the ones who live in the big cities head for the country whenever they have a chance. some even have a special place, high upon what they call their mountain of truth where they go to listen and learn. nature has an expansive effect upon spiritual endeavors. the greater perspective the object is to combine all senses and faculties and input from the greater self into one great a

SORCERIES OF ZOS

of the cult. spare's experience is of exceptional interest by reason of its close approximation to a form of dream-control into which he was initiated many years earlier by witch paterson. the word ku has several meanings in chinese, but in this particular case it denotes a peculiar form of sorcery involving elements which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

hose that are inherently dissatisfied with what they have already become. these are the people who will seek the mystery. so, although (hopefully) this book is quite readable, it will only be useful to those who have a strong enough of a spiritual question and irritation to scratch at it. the merely curious will hopefully learn something about the antinomian character and go away better informed. adepts will have to read between the lines, and smell the roses. resistance is a useful principle for the antinomian who employs it to create transforming experience. the result of overcoming resistance is not equal to merely ridding oneself of the resisting influences. the consequence of overcoming resistance is a synthesis between the experience itself and how one thinks and perceives their two

. it is these elements- within the aforementioned microproxemic envelope- that aid in the creation and development of the perceptual and cognitive structures spoken of in chapter three. i cannot stress the importance of the fact that we can alter our external environment, and that our external environment can alter us through a loop offeedback to us. it is a functional interaction that successful adepts understand and utilize all the time. it is understood that true adepts have the ability to practice magic in all the environments they find themselves within. however, for the purposes of this book, i will focus very specifically on the elements of the ritual chamber- considered as an area of extreme transformative energy. it is also the area of highest potential for future transformational

ement so distracting as having a ritual violated by outside individuals who have nothing whatsoever to do with the rite. a word to the wise should be sufficient in this regard, if ever in doubt about the legitimite rights of the ritual participants to be in an outdoor area move it inside! epilogue- the occult institute of technology finally, the occult institute of technology (oit) is an order of adepts that scrutinize, theorize and further develop the ideas i have presented in this book. oit is an order, or place of teaching within the temple of set (a left hand path religious organization. oit has its own magazine- the oit journal which is free by subscription on the internet, and available by paid subscription for paper copy. for more information contact the occult institute of technolo

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

nd the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adjudged

false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adjudged worthy of being promoted as one of the "adepts and sages, or the elect" in that case, along with non- masons, he is purposely misled by "false explanations and misinterpretations" and according to pike, he deserves to be misled. secret doctrine withheld george steinmetz, yet another masonic author, notes "there is a secret doctrine in freemasonry! that secret doctrine is concealed, rather than revealed by the very lectures which, we (ma

y the very lectures which, we (masons) are told, offer a rational explanation of the ceremonies of initiation."21 oh my! so the poor masons must sit and listen to a bunch of boring lectures, with superiors rattling on and on about what are described as the "mysteries" when, really, it's all just malarkey because the true explanations the secret doctrine is concealed to all except the few favored "adepts" this is why, when i interview lower-level masonic friends of mine who are more than happy to privately confide to me all the "secrets" they have learned, i often find that almost everything they think they know is pure junk. the hard facts the really useful info is reserved for the masonic muckety-mucks, though it may be discovered with diligent investigation by others, too, no matter how

o is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign grand inspector general of freemasonry with the "spiritual king of the world himself; that mightiest of adepts who stands at the head of the great white lodge, in whose strong hands lies the destinies of earth."20 encourage the frequency of the higher-level elite conveying occultic messages via hand signs, arm gestures, body postures, and similar means encourages lesser disciples. it reassures them that they are part of a cohesive and unified whole, members of a distinctive body of powerful and infl

s, body postures, and similar means encourages lesser disciples. it reassures them that they are part of a cohesive and unified whole, members of a distinctive body of powerful and influential world movers and shakers. it is an 42 codex magica awesome feeling, no doubt, to find oneself in company with the aspiring and actual rulers of the planet. naturally, for the lesser initiate, seeing the top adepts displaying masonic, rosicrucian, o.t.o, and other signs and symbols in major propaganda and cultural organs (tv, newspapers, magazines, internet, books, public forums, etc) also instills fear and dread. fear and dread of what the organization powerful as evidenced by its public display of its chief symbols to a profane, ignorant mass audience might do to them if they ever should be so bold

THE BLACK LODGE

be dominated, instead of dominating, in a certain sense they are eaten and digested by the demons, and become mere instruments of the demoniac worlds on the earth. should the aspirants, out of fear or repulsion, avoid all contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple

sly was, because of the extra energy that was imparted to his or her life processes. but this "success" will exist only in terms of the planes where the pupil was already functioning. he or she will not rise to a higher plane of existence, that is, will not be initiated (note that this is the reason why the so-called "sidhis" of the rishis or powers/miracles of western schools are shunned by true adepts. they only prove that extra energy has been "injected" if you will into the psychosoma of the aspirant. note how they manifest: walking on water, very convenient if you are to poor to afford a boat, turning water into wine, again very handy if you want a "buzz" and are broke, most of these powers-sidhis-miracles deconstruct with this simple ease. therefore it is written "who tries to keep h

THE BOOK OF PLEASURE

is spells had invoked. the convulsions of tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

entered another 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 mediums and mystics 147 helena petrovna blavatsky (1831 1891) was the founder of the theosophical society (corbis corporation) veiled period in her life when, from 1863 to1870, she was allegedly in retreat in tibet, studying with the mahatmas koot hoomi and morya, and a secret brotherhood of adepts. in 1870, back in europe, blavatsky was en route to greece when the vessel on which she was traveling exploded, and she lost all her earthly possessions, including whatever money she had managed to save. rescued at sea and brought to cairo, she supported herself through her mediumship, and in 1871, she founded the spirit society, which was quickly disbanded after accusations of fraud. in 18

cott, who left his wife and children for her. disappointed by blavatsky s lack of enthusiasm for the day-to-day administration of a growing movement, olcott became responsible for the management of the theosophical society. in 1877, he began to speak of moving the headquarters of the society to india, where they might be closer to the mahatmas, the occult brotherhood, and sincere practicing hindu adepts. a year later, olcott, blavatsky, and a handful of the faithful left new york for india because the masters wished them to do so. by 1879, the central headquarters of the society had been established in adyar, india, and an amalgamation with the arya samaj sect founded by swami dayanand saraswati had also been accomplished. by april 1882, however, the swami realized that he had been exploit

society warned that matters were serious in the view of the cosmic masters. two previous terrestrial civilizations, atlantis and lemuria, had destroyed themselves in a nuclear war in prehistory, and the intergalactic council was concerned that such a catastrophe could take place once again. the members of humankind were regarded as the problem children of the solar system, and various masters and adepts were forced to give earth special attention. to this end, a grand master plan would see the arrival of a cosmic master in a spacecraft in a time in the near future. when this event occurs, the people of earth will be given the choice of following the laws of the most high god and entering a new era of peace and enlightenment, or rejecting the divine laws and pass through the gateway of deat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n informed, teach the chela (student) how to withdraw his or her astral body under the direction of a master. to achieve such control of the spirit, the student must subject himself or herself to a rigorous and prolonged period of highly intensive and specialized training. such esoteric knowledge, cannon reminded his readers, had been acquired by centuries of effort and experimentation by eastern adepts. the western world is only beginning to be made aware of the existence of the spiritual self. students of astral projection, bilocation, and obe have frequently commented on the phenomenon of dual consciousness, i.e, having complete awareness of one s body, its functions, and the room in which it is lying at the same time that one is traveling astrally to visit a faraway person or place. th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

cramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just as the base elements of earth comprised the raw materials for gold. the alchemical adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and therefore provided the intermediary between god and humankind. the science of alchemy was introduced to the western world at the beginning of the second century of the common era. it was, however, 200 years before t

at the great task of composing a series of esoteric writings, all of which were attributed to the mythical figure of thoth- hermes. eventually, thoth-hermes became humanized into a legendary king, who supposedly wrote the amazing total of 36,525 volumes of metaphysical teachings. in the third century, clement of alexandria reduced the total to 42, which he said he saw in a vision being carried by adepts. m delving deeper budge, e. a. wallis. egyptian magic. new york: dover books, 1971. caron, m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. 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 46 magic and sorcery spence, lewis. an encyclopedi

he human spirit that linked itself with god. all magic was possible to the human mind expressing itself through faith and imagination. white magicians continue to practice their traditions on a high level of mystical ideals and devote themselves to transcendental magic, rather than the occult. while the darker applications of magic and sorcery receive the greater share of popular attention, those adepts of all traditions who practice white magick continue to do so quietly and secretly, serving humankind by working in the light, rather than the darkness. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. ne

and, pleased with this image, had given them power over terrestrial nature, god would grant the ability to command the seven spirits to those humans who could learn to know themselves, for they were and could come to conquer the duality of their earthly nature. they would truly become magi who learned to triumph over sensual temptations and to increase their mental faculties. god would give such adepts a measure of light in proportion to their merits, and they would be allowed to penetrate the most profound mysteries of nature. assisting these magi in their work on earth would be the seven superior spirits of the egyptian system, acting as intermediaries between god and humans. these seven spirits were the same beings that the brahmans of ancient india called the seven devas, that in pers

d for the emperors who were converts to the new religion, christianity, to declare the religio paganorum (the religion of the country people) to be forbidden practices and to pave the way for full-scale persecution. although pagan temples were destroyed and 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 118 prophecy and divination images and books of the adepts burned, magicians continued to meet in secret and to perform their rites of divination. although the practice of occult arts was suppressed by christianity, it was never completely excised. the mystical neoplatonists put together a system of magic whose workings were attributed to supernatural agencies and beings, which were carefully differentiated from the demons christianity sought to ba

THE KEY TO THE MYSTERIES

e" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, that is to say, the traditional science of the magi, is the mortal enemy of enchantment; it prevents, or makes to cease, sham miracles, hostile to the light, that fascinate a small number of prejudiced or credulous witnesses. the apparent disorder in the laws of nature is a lie: it is not then a miracle. the true miracle, the true prodigy always flaming in the e

ts are explained in the same manner, and in this allegorical use of analogies, one can 189 already understand the possible abuses and predict the errors to which the qabalah was obliged to give birth. the law of analogies, in fact, has been for qabalists of a secondary rank the object of a blind and fanatical faith. it is to this belief that one must attribute all the superstitions with which the adepts of occult science have been reproached. this is how they reasoned: the sign expresses the thing. the thing is the virtue of the sign. there is an analogical correspondence between the sign and the thing signified. the more perfect is the sign, the more entire is the correspondence. to say a word is to evoke a thought and make it present. to name god is to manifest god. the word acts upon so

in a more complete and perfect manner the nature of the secret agent. there is, in truth, the liquid and drinkable gold of the masters in alchemy; the word "or (the french word for "gold) comes from the hebrew "aour" which signifies "light "what do you wish" they asked the candidate in every initiation "to see the light" should be their answer. the name of illuminati which one ordinarily gives to adepts, has then been generally very badly interpreted by giving to it a mystical sense, as if it signified men whose intelligence believes itself to be lighted by a miraculous day 'illuminati' means simply, knowers and possessors of the light, either by the knowledge of the great magical agent, or by the rational and ontological notion of the absolute. the universal agent is a force tractable and

the future to appear, also causes things at present existing, but hidden, to be guessed; as it is the universal life, it is also the agent of human sensibility, transmitting to some the sickness or the health of others, according to the fatal influence of contracts, or the laws of the will. it is that which explains the power of benedictions and of bewitchments so clearly recognized by the great adepts, and above all by the wonderful paracelsus. an acute and judicious critic, mr. ch. fauvety, in an article published by the "revue philosophique et religieuse" appreciates in a remarkable manner the advanced works of paracelsus, of pomponacius, of goglienus, or crollis, and of robert fludd on magnetism. but what our learned friend and collaborator studies only as a philosophical curiosity, p

self independent, immortal and without suffering: there certainly is a programme more daring than the dream of prometheus. its expression is bold to the point of impiety, its thought ambitious to the point of madness. well, this programme is only paradoxical in its form, which lends itself to a false and sacrilegious interpretation. in one sense it is perfectly reasonable, and the science of the adepts promises to realize it, and to accomplish it in perfection. man, in effect, creates for himself a god corresponding to his own intelligence and his own goodness; he cannot raise his ideal higher than his moral development permits him to do. the god whom he adores is always an enlargement of his own reflection. to conceive the absolute of goodness and justice is to be one's self exceeding ju

THE MAGICIAN S KABBALAH

in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the

THE MIDDLE PILLAR

extremes of spirit and matter, love and hate, life and death, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could possibly have refer

THE NECRONOMICON SIMON VERSION

ce of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more o

he solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code

ly, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the formulae. the mad arab saw it all, in a vision, and wrote it down. he was, perhaps, one of the most advanced adepts of his time, and her certainly has something to say to us, today, in a language the intuition understands. yet they called him "mad. accompanied in the ranks of the "insane" by such "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were

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

in the form of true and sincere love, unconventional and pure, whether under the bond of marriage, or under the boundless bond of free love, between two souls of similar affinity. true love is a pure, unalloyed attraction, urging two souls from their inherited duality into their inherent oneness, that all are capable of attaining, and yet so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gloomy atmosphere. laws are the concrete opinions of the many, morals the abstract sensations of the few. outside ourselves ethics do not exist, for they are the great faculty of sentient existence. the law of the survival of the fittest is not mor

ocks of laughing comets, and the glittering cup of thine illusions shalt thou hurl beyond the confines of space over the very rim of time. thou o seeker after wisdom, and virtue, and multiscient truth, thou o wanderer in the groves of eleusis, thou, even thou shalt drink of the wine of iacchus, and thy cup shall be as a triple flame set with sapphire, and beryl, and amethyst; for it is the cup of adepts, and of heroes, and of gods. then all the absinthial bitterness of thine heart shall vanish midst the chaunting of souls lost in the ocean of understanding for ever and everlasting. from the filthy distillations of thy life, and the golden traffic of its quintessential lusts; from the fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be purified: and

uture to all rational philosophies, thereby becoming a mystical theurgy, whereby the difficulties set in motion by the conceptions of ginfinite h and heternal h are overcome by the annihilation of time and space, and the reduction of all rational terms to an absolute inertia in zero. from here crowleyanity becoming purely mystical becomes symbolic, leading those who follow into the kingdom of the adepts; and finally showing how the keynote of all mystical systems of either east or west, is to be found in ecstasy; and how the former, arriving at this sublime state by purely mechanical methods, are not so suitable to those western nations as their own poetic mysticism, as found in the divine works of the christian fathers, the alchymistic philosophers, and the mystical poets of ancient and m

r-sprinkled, sootbesmeared, spider-legged, homo ridiculissimus *science here as a method is not attacked. for as such, scientific investigations have always triumphed over mystical aspirations, which to say the least, have been chaotic in the extreme. crowley is never tired of urging a scientific study or the conditions of illumination as the one hope of mastering the subject. periodically as the adepts soar above vulgar appreciation, and when vulgar understanding has, swine-like, trodden their pearls of wisdom back into the mud of its own sty, a great wave of materialism sweeps over the face of the globe. this system of thought, built on the illusive phantasmagoria of the mind, found in the west a master-mind to mould it into shape, in the personality of democritus of abdera; and from the

y fs hume, p. 156. how different is this agnosticism from the agnosticism of spencer; which postulates as its first great principle, the unknowability of the absolute, of whom we can conceive no proportion whatsoever, but whose relationship to us becomes closer and closer as we proceed along the way of the knowable. and perhaps actually becomes known when we ourselves become unknowable, i.e, pure adepts. the second great principle is the conservation of matter and energy, or in other words the law of cause and effect. a law we have gone to some length in demonstrating to be apodictically untenable, though highly probably a posteriori. crowley, like hume and huxley, solely identifies it as a law based upon inference. this sequence of events is vividly demonstrated in gthe mother fs tragedy

THE WITCH CULT OF ZOS VEL THANATOS

itiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation

THE SECRET RITUALS OF THE OTO

rts, but without giving any evidence for their genealogical conclusions. thus in his stimulating book the magical revival (muller, 1972) mr. kenneth grant has told us that the true occult order. numbered among its openly unavowed (sic) representatives such authorities as sir edward bulwer-lytton. fred hockley, kenneth mackenzie. and others. bulwer-lytton links up historically with the continental adepts eliphas l vi, gerard encausse (papus, rudolph steiner and franz hartmann. these collateral continental elements constituted what was once known as the hermetic brotherhood of the light. mr. grant s last sentence is of particular significance, for it must be remembered that reuss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that

d journeyed through india and the middle east in search of occult wisdom, decided to found yet another templar group, its purpose to revive the sexual magic which kellner believed had been the real secret of the original order of the temple. kellner claimed to have rediscovered this secret doctrine by means of a thorough study of the sexo-yogic teachings he had orally received from three oriental adepts, two arab and one hindu. he therefore decided, reasonably enough, to call his fraternity ordo templi orientis the order of oriental templars thus properly acknowledging his intellectual debts to his teachers. whether these teachers ever actually existed, or if they did, whether they taught kellner the things that he claimed that they taught him, is of no great importance. the fact remains t

r the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is hadit, the secret and essential energy of life whose raiment is the phallus, wherefore is hadit equal with her, the highest and holiest of all that may be. and their child ra-hoor-khuit is the visible sol-phallus upon earth. but this is a mystery of the adepts of thelema and the vulgar may not attain to it. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (2 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. all other gods should be referred to this synthesis in the microcosmic sun. thus corn-goddesses conceal mysteries of germination, wine-gods are phallic and solar in the ecstasy of overflow

2/28/2001 2:05:17 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the secret marriages of gods with men a secret instruction of the eighth degree* de nuptiis secretis deorum cum hominibus baphomet x o.t.o. from the throne of ireland, iona, and all the britains that are in the sanctuary of the gnosis to the perfectly illuminated adepts of the secret areopagus of the eighth degree, pontiffis and epopts of the illuminati, greeting and peace. under the seal of the obligation of the viii. i of chastity dearly beloved, in that war of the brethren of the left hand path against the gnosis whose first phase ended in the establishment of that tyranny and superstition which is called christianity, much truth was stolen by the black

(hosea iii, 1-3) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (2 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. it is then certain even out of the mouth of the enemy that there is a sacred use, even as an abuse, of the sanctuaries of life, and although there be rites so sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethren called chassidim whose practice is the sacrifice of man. thus preferably a child, but also an adult, is taken from among the gentiles, and ceremonially slain so that not a drop of blood is los

TYSON DONALD NEW MILLENNIUM MAGIC

hosts, elementals, and so on. opinions as to the nature of these various spirits differ, but generally they are regarded as possessing considerable powers of their own, which they occasionally choose to exhibit for the terror or delight of mankind. they are usually described as intelligent but lacking the spark of divinity in humans that enables them to ape the part of creator. many superstitious adepts firmly believe that their magical power stems from the good will of these spirits. for example, the fakirs of india, when asked how they perform their magic, will confide that they do nothing themselves but merely call upon the spirits to work their bidding. they believe the whole potency of their magic lies in their ability to cajole the spirits with sacrifices, adorations, and promises of

not in his or her nature to be passive and accept direction from others; were it so, the magus would become a mystic. most odious of all for the magus is to play the part of the moving instrument and cause the realization of an action initiat- ed by the will of another. this is to be at best an obedient servant, at worst, a slave. a reality in life is that all men and women, even the greatest of adepts, variously occupy each of the three points of the triangle. it is an honor to serve as an instru- ment of the light. the greatest humans in history are those who have subordinated their will and passively given themselves as levers to god. even on the human level it is often no disgrace to follow a great leader or perform the leader's work. the magus must reconcile the desire to control his

ct is a degeneration of the ancient belief that there was an astrological correspon- dence between the physical planets and the planetary gods. both views are false. all power stems from the mind of the magus, and this power is everywhere and always the same. this statement will not be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom

be assigned the astrological sun. this merging of astrology, the tarot, and the kabbalah into a single system is the great achievement of modern magic. it is perhaps the only aspect of magic that the modern world could teach the ancient. its gradual evolution was the primary focus of interest for the french and english occultists of the nineteenth century. this the modern magus has, and previous adepts did not. here is a brief presentation of the meanings of the trumps listed in their mod- ern magical order (the order derived from the teachings of the golden dawn. it is intended to be suggestive only: fool-wanderer. watcher. fool on the hill. speaker of riddles. dweller in the desert. mirror of life. i. magus-male potency acting in the world. craft. guile. deception. aggression. power beh

uses of the tarot in magic are too many to list. each individual card can be the object of fruitful meditations. cards can be used as talismans, as instru- ments of ritual workings, as patterns for god-forms, and as symbols of power. above all else, the tarot is a tool for examining the self and its relation to life. the use of the tarot for divination is a debasement of its higher purposes. many adepts who study it cease altogether to employ it for divination as they come to feel that such a trite use of the symbols affronts the light. however, the tarot is not a piece of cloth that can be soiled. the mind that abuses it may be degraded- the symbols can never be other than what they are. after the magus lives with the tarot of marseilles for a year or two, studying it separately and compa

TYSON DONALD SOUL FLIGHT

among these beings are the nirmanakaya "the 'spirits (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward 98. blavatsky, studies in occultism, 187. chapter six: theosophy 85 progress."99 the same descent into the astral is sometimes undertaken by the adepts, who have risen beyond the astral but who are not quite so exalted as the nirmanakaya. astral projections of the living among these human inhabitants of the astral planes are the astral projections of the living, which fall into several classes. the most numerous are those who send their astral doubles forth during sleep or illness without intending to do so, or who find themselves suddenly

ut those they have left behind. it is the belief in theosophy that the love of departed parents, siblings, and lovers can help and sustain the living. magicians are able to deliberately shape such artificial astral entities with the power of their thoughts and their will, creating beings with highly specialized personalities and abilities for specific forms of work, and even for individual tasks. adepts of magic sometimes create astral guardians for their disciples, which remain with them as a kind of familiar spirit. deliberately formed astral beings may escape the control of their creators, and move from person to person seeking the vital energy that sustains them. the deliberate creation of thought-forms-known in tibet as tulpas-that take on a life and purpose of their own is described

he was in a suitable mental state to see into the astral. the fairy that visited his bed adopted a non-threatening shape for the purpose of teaching him how to use his ability to see into the astral world. it appears that some higher intelligence was deliberating pushing the young fox to explore and develop his innate, latent talent for astral projection. if we were to credit the existence of the adepts of theosophy, we might suspect that fox was being guided by a master from a higher spiritual plane to explore his talent, so that later in life he could write about it and share it with the world. lucid dreams and the pineal doorway the main technique developed by fox was that of the lucid dream. fox found that if he became aware during a dream that he was dreaming, then he could move aroun

eriod. that is counterproductive for the purposes of soul flight, and a sudden fall might be dangerous. also, take care not to exert more than a gentle pressure, and never fill your lungs all the way-leave a little room at the top, so that it is not uncomfortable to hold your breath while you distend your diaphragm. as in true with most activities of life, moderation should be your guide. eastern adepts often refuse to teach advanced breathing techniques because, if willfully abused and repeated excessively, they can sometimes cause injury to the body. this is not a danger if they are applied gently with limited repetitions. 222. crookall, 33, quoting from the journal of the a. s. p. r (1916, vol. x, 649. chapter fifceen: training for soul flight 265 this breathing exercise may be applied

state to a condition conducive to separation of the astral double. body pressure points another physical factor that can be helpful in initiating soul flight is pressure applied to key points on the body. i have already mentioned the usefulness of the weight of the folded hands resting gently over the solar plexus. the weight and warmth of the hands help to stimulate this body center, which some adepts of kundalini yoga associate with the manipura chakra. others say that the manipura chakra is located much lower on the torso, in the region of the navel. whether or not the solar plexus is the manipura chakra, i have found it helpful to stimulate it during scrying and soul flight, both using the weight of the hands, and the pressure of the retained breath applied through the diaphragm. a bo

TYSON DONALD THE POWER OF THE WORD

system based upon a few hints from dee and kelley. regardie writes: but this stands out very clearly, that in these diaries [of dee and kelleyl is a rudimentary scheme which bears only the most distant relation to the extraordinary developed system in use by the order. whoever was responsible for the order scheme of the angelic tablets-whether it was mathers and westcott or the german rosicrucian adepts from whom the former are supposed to have obtained their knowledge-was possessed of an ingenuity and an understanding of magic such as never was in the possession either of dee or kelly (golden dawn, p. 625) in fact, almost the entire golden dawn enochian system is derived from the diaries published by casaubon, with the exception of the correspondences of the elements, planets, zodiac, and

lute being and visible nature have but one name, whose meaning is god (ibid, p. 112) a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it (tkanscendental magic [1855-61, a. e. waite translation [new york: weiser, 19701, pp. 16-7) adam is the human tetragram, summed up in the mysterious jod,t ype of the kabalistic phallus. by adding to this jodth e triadic name of eve, the name of jehova is f

au and he-va-the female serpent as a symbol of divine intelligence proceeding from the one-generative or creative spirit. thus, jehovah is not the sacred name at all. had moses given to pharaoh the true "name" the latter would not have answered as he did, for the egyptian king-initiates knew i t as well as moses, who had learned it with them. the "name" was at that time the common property of the adepts of all the nations in the world, and pharaoh certainly knew the "name" of the highest god mentioned in the book of the dead. but instead of that, moses (if we accept the allegory of exodus literally) gives pharaoh the name of yeva, the expression or form of the divine name used by all the targums as passed by moses. hence pharaoh's reply "who is that yeva that i should obey his voice "jehov

UNLEASHING THE BEAST

beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will see below, it seems possible that he also learned something of the esoteric techniques of indian tantra- though perhaps not as much as most contemporary adepts generally suppose -142- however, it was in 1904 that crowley would receive his first great revelation and the knowledge that he was to be the herald of a new era in human history. according to his own account, crowley's guardian angel, aiwass, appeared to him and dictated the book of the law (liber al vel legis).xviii his most famous work, the book of the law announces the dawn of the third

centering around secrecy and power to an increasingly popular form of spirituality centering around healthy sexuality and liberated openness. in spite of- or perhaps because of- his superficial understanding of tantra, crowley would become crowley was a seminal figure in this transformation and is still today widely cited as the modern pioneer of "tantric sex magick" and one of the first western adepts of tantra. not only can we now uncover the secrets of western tantra or dabble in celtic sex magic, but there is even a organization dedicated to the synthesis of western and eastern sexual techniques calling itself "namaste- the "new association of magical, sexual and tantric explorers."cxviii as such, crowley was also somewhat ahead of his time also foreshadowed in a very striking way muc

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

tion has the bliss of incarnating the dragon of wisdom (the inner christ, the arcanum 17 represents the hope. the gnostic student should be very careful with the work in the laboratorium oratorium. since the betrayal of the sanctuary of vulcan, the doctrine of ahriman was spread everywhere; this is the doctrine of the nicholaitans that transforms human beings into disgusting sub-lunar demons. the adepts of the left hand color their doctrine a very beautiful hue filled with ineffable and sublime mysticism. many are the brethren of the path that have entered this tenebrous path. the basic foundation of the doctrine of the nicholaitans consists of spilling the cup of hermes. these offspring of darkness ejaculate the ens seminis during their practices of sexual magic. billions of solar atoms a

ave to endure bloody battles against the tenebrous ones. the kingdom of heaven suffereth violence and the violent are robbing it- matthew 11: 12. in the internal worlds, the tenebrous ones of the arcanum xviii violently assault the student. the devotee must endure terrible battles against the tenebrous. the conquest of each vertebra in the dorsal spine signifies struggles to the death against the adepts of the shadow. fortunately, those who work with the kundalini receive the flaming sword and they defend themselves with it. ahora comprender n nuestros disc pulos por qu el arcano xviii es luz y tinieblas, magia blanca y magia negra. en el arcano xviii hallamos a los enemigos secretos de la iniciaci n. sabed amados disc pulos que el kundalini sube muy lentamente por el canal medular, el asc

WESTERN MANDALAS OF TRANSFORMATION SR AL

r) apparently in the jewish kabbalistic tradition that knorr rosenroth studied with great fervor there was a secret connected with these gates that related to the highest grade, known as the last (fiftieth) gate of binah. binah is here related to the great darkness (the first sephira one contacts on the other side of the abyss, and her last gate is said to be the most difficult, and one that only adepts can attain. the way this is alluded to in the text is that this gate is called nethib (nthib, the narrow way or narrow gate. it has a value of 462, or the 231 letter arrangements doubled (reversed, as they are in this alphabetic arrangement called aibam. one can begin to get clues of how to establish a relationship with these 231 gates by making flashing color tablets of these letters and i

range, and it is utilized in the air signs. yellow is generally attributed to a square and represents earth. it symbolizes clarity, definition, and the ability to make something concrete. it will be found in the designs of the earth signs. it also revitalizes the physical body in a particular way when meditated on properly. this color is connected to the production of a substance in the body that adepts secrete for longevity and about which the alchemists have long spoken. this is a very useful color for stimulating the development of this secretion. blavatsky gives yellow-orange for the square symbol, and therefore its complementary color is either violet or indigo. these three are the primaries and their complements. the moon symbolizes water and to it is attributed either white or shade

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

d inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to hermanubis no. 2 which had ceased to exist owing to the death of all its chiefs. the temple no. 1 of licht, liebe, libra is a group of continental mystics who have not been in the habit of performing ceremonies in open lodge, but

on which was conferred 100 years ago in england and which was mentioned by godfrey higgins in his work the anacalypsis, or an attempt to withdraw the veil of the saitic isis. fratre little was a student of the school of levi and also an eminent freemason, and the rosicrucian society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those adepts who have not been craftsmen, as basil valentine, artephus, nicolas flamel, jacob behmen and robert fludd. the rosicrucian society in the same manner fails to recognize any worth for occult research in women. this is also an innovation or the scheme of the ancient mysteries in many of which, notably those of isis priestesses and virgin prophetesses, were prominent ministers. note specificall

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

buddhi, spiritual soul; and manas, human soul; these are the superior triad, which separates at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by

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

te of the other.78 this passage sheds further light on a crucial aspect of the nexus between truth and death that we discerned in abulafia s commentary. to know truth in the fullest disclosure, one must plumb the depths of deceit portrayed in images of desolation.79 this gnosis, which, as abulafia and other kabbalists in late-thirteenth- century castile emphasized, is limited to a small number of adepts, guides one on the path to discerning the obliteration of the dichotomy between the divine and the demonic in the godhead. dwelling on the identity of difference implied thereby might prove especially dangerous, as one could easily be led astray by the recognition that everything is its opposite, and life itself would be experienced most fully as death, abiding in the annihilation of abidin

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

my opinion, no system compares with enochian magic, approached with the proper stability and foundation. pat zalewski is a "practicing" magician rather than one of the "armchair" variety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel for

olden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and a smaller one called the tablet of union, which is associated with the fifth element, spirit. it was related in the paper concourse of the forces that within the inner order of the golden dawn, at the zelator adeptus minor grade [this is a subgrade of the adeptus minor grade eds, adepts were introduced to another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochia

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

o kept enochian chess alive. campbell in his own right was quite a remarkable individual. he was the son of a wealthy grazier (rancher, who joined whare ra in its early days and fell under the patronage of dr. felkin. after felicin's death in the late 1920s, campbell went to england where he obtained a small apartment and went daily to the british library to study the dee manuscripts. he met many adepts in england of both the a.o. and s.m. temples, and was the case dion fortune cited of the individual who had the bad experiences with the abramelin system. his letter appeared in the occult review in 1927. with the help of mrs. fella, he was able to rid himself of the negative influences of the squares. on his return to new zealand, campbell brought back enlarged photos of all the dee manusc

aced was that she abhorred the enochian tablets, and any who came under the b.o.t.a. banner would have to cease working with them. since campbell's stature was high at whare ra, he strongly objected to this proposal as he had been using the tablets for all of his adult life with no negative results. later, after some whare ra members left to join the b.o.t.a, anne davies told some of the whare ra adepts that she would refuse to have anything to do with those who used the tablets, in spite of the fact that the head of her new zealand branch of the order was a former 5=6 from whare ra. apparently, her fear of the enochian system was due to the fact that michael whitty, a former golden dawn chief (of 7=4 rank) from the thoth hermes temple in chicago, came to an abrupt end which paul foster ca

full props, or as in an astral temple when the ceremony is done without props, will experience changes in their lives. some experience a dramatic shock then and there during the ceremony itself, while others noticed changes in themselves months after. all agree that the 5=6 ritual with its evocative powers can change one's life. over the years, i have had the opportunity of speaking to dozens of adepts who underwent the 5=6 ceremony at whare ra and within the thoth-hermes temple. its effects can be roughly categorized into two levels: the first is when there is shut-down in magical work. these people have only consecrated their elemental weapons and do little else save attend the equinox ceremony. i am sure that their psyches produce this effect because their psyches cannot cope with any

rn up lights. the vault which was in darkness atfirst gmdually becomes lighter, repeal ing the figurr of shekinah holding a lamp under kr mil. at the last word she holds forth her lamp, in silence letting the light shine upon the adepti in turn. they bow their heads a moment, then she withdraws silently. the adepti rise and quit the vault in silence. part one vault light out and vault door dosed. adepts seated in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord round waist, black cowl over head and black slippers. he carries hiero's lamen. 3rd ad. goes out and sees that the postulant is properly prepared, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approa

f the gate. in this sense i am the gate and way of your advancement. may it be unto you the door of conversion, the portal and path of heaven. through a period of probation and of patience, of reflection in the heart upon the paths so far travelled, 0 frater pharos illuminans, you have reached this point in your journey, and here is the dividing of the veil. you stand now before the portal of the adepts, and you have entered it by that middle way which, as you were told in the 4=7 grade, is the path of return into unity. it was said to you in that grade: the rending of the darkness is at hand. you took up your cross as directed and went in search of the light. it is in this manner that you came to the gate of samech, and there speaking symbolically you have laid down the cross for the mome

ZOETIC GRIMOIRE OF ZOS

loading the cards with writing or symbols, write down a list of the rarer combinations and their meanings. study (from books on fortunetelling) the different methods of laying out the cards for reading; ultimately you will evolve the method that suits you best. my method is simply to lay them out in a line (or four lines of thirteen cards) and read from left to right, but it is difficult and only adepts succeed. this is my process: first the operator must shuffle the cards whilst looking into the eyes of the querent. the pack is then passed to the querent with a request to shuffle whilst thinking about whatever he desires to know. then lay out the cards and read, special note being made of the juxtapositions of combinations. when close together it means the event will occur soon. however m

ADDTLS

e is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adept

ADEPTUS MINOR INITIATION

d 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 veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associ

tus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creati

third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palace

s onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos

n of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it rep

ALEISTER CROWLEY LIBER 777

cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 ne

rass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are the angels of the shem ha-mephorash or divided name of god, a full explanation of which would be beyond the scope of this footnote. on each row, the name on the left rules the card in question by day, the one on the right by night. cols. cxxxiii cxxxvi. words in square brackets are the book of thoth keywords for these cards whe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ever for a repulsion which sometimes almost amounts to 52 temporary insanity. the ruling passion in each case is that of helping humanity. both show quixotic disregard of their personal prosperity, and even comfort, yet both display love of luxury and splendour. both have the pride of satan. 7. when aleister crowley became frater omicron-upsilon mu-eta and had to write his thesis for the grade of adeptus exemptus, he had already collected his ideas when levi's "clef des grands mysteres" fell into his hands. it was remarkable that he, having admired levi for many years, and even begun to suspect the identity, had not troubled (although an extravagant buyer of books) to get this particular work. he found, to his astonishment, that almost everything that he had himself intended to say was the

d onward> 7. works of creation and dissolution, and the higher invocations. there are also hundreds of other operations<rituals for several such purposes are given in the equinox> to bring wanted objects- gold, books, women and the like; to open locked doors, to discover treasure; to swim under water; to have armed men at command- etc, etc. all these are really matters of detail; the adeptus major will easily understand how to perform them if necessary<adeptus major> 196 it should be added that all these things happen "naturally<influenced the course of events is only to be assessed by the application of the laws of probability. the master therion would not accept any one single case as conclusive, however

w, and feel) in love, which is both unique and universal. 2. the order consists of eleven grades or degrees, and is numbered as follows: these compose three groups, the orders of the s. s, of the r. c, and of the g. d. respectively "the order of the s. s" ipsissimus. 10 degree= 1square magus. 9 degree= 2square magister templi. 8 degree= 3square "the order of the r. c (babe of the abyss- the link) adeptus exemptus. 7 degree= 4square adeptus major. 6 degree= 5square adeptus minor. 5 degree= 6square "the order of the g. d (dominus liminis- the link) philosophus. 4 degree= 7square practicus. 3 degree= 8square zelator. 2 degree= 9square neophyte. 1 degree= 10square probationer. 0 degree= 0square (these figures have special meanings to the initiated and are commonly employed to designate the gra

ator- his main work is to achieve complete success in asana and pranayama. he also begins to study the formula of the rosy cross. practicus- is expected to complete his intellectual training, and in particular to study the qabalah. philosophus- is expected to complete his moral training. he is tested in devotion to the order. dominus liminis- is expected to show mastery of pratyahara and dharana. adeptus (without- is expected to perform the great work and to attain the knowledge and conversation of the holy guardian angel. adeptus (within- is admitted to the practice of the formula of the rosy cross on entering the college of the holy ghost. adeptus (major- obtains a general mastery of practical magick, though without comprehension. adeptus (exemptus- completes in perfection all these matt

comes a brother of the left hand path or("b) is stripped of all his attainments and of himself as well, even of his holy guardian angel, and becomes a babe of the abyss, who, having transcended the reason, does nothing but grow in the womb of its mother. it then finds itself a magister templi (master of the temple: whose functions are fully described in liber 418, as is this whole initiation from adeptus exemptus. see also "aha. his principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the universe. he is a master of samadhi. 232 magus- attains to wisdom, declares his law (see liber i, vel magi) and is a master of all magick in its greatest and highest sense. ipsissimus- is beyond all this and beyond all comprehension of those of lower degrees. b

ALEISTER CROWLEY MEDITATION

nstruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor" this lamp is the light of the pure soul; it hath no need of fuel, it is the burning bush incomsumable that moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows, no reflections. it cannot be touched, it cannot be extinguished, in no way can it change; for it is ut

e sorcerer strangled by the devil! 120 glossary only words nowhere explained in the preceding pages are given in this list. several others, mentioned in passing in the early part of the book, are sufficiently dealt with later on. in these cases the references in the index should be turned up "a'.a" the great white brotherhood which is giving this method of attainment to the world "see" equinox i "adeptus minor" a grade of adeptship "see" equinox iii "aethyrs "see" equinox v and vii "aima" the great fertile mother nature "ama" the great mother not yet fertile "amoun" the god amen= zeus= jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ising 'of me (hadit) in thee (the beast' is the fulfilment of the magical formula of hadit and nuit. and to know nuit is the very definition of 'joy' the next verse confirms this "thou (the beast) wast the knower (hadit) and (united with) me (nuit, as in cap.i, verse 51& others" finally, nuit is indicated by two different symbols 'not (gk ou) and 'me (gk mh. now ou mh was my motto in the grade of adeptus exemptus; aiwaz thus subtly reminds me that i was pledged to deny the assertions of my intellectual and moral consciousness. he combines in these few words (a) a correct psychological explanation of the situation (b) a correct magical explanation of that explanation (c) a personal rebuke to which i had no possible reply, involving a knowledge of my own mental state which was superior to my

ALEISTER CROWLEY THE QABALAH

pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids

ALEISTER CROWLEY THE SWORD OF SONG

ound a fair woman all naked, and she filled the river from two vessels of pure water. she-devil, he cried, have i gone back one step? for the star venus burned above. and with his sword he clave her from the head to the feet, that she fell clean asunder. cried the echo: ah! thou hast slain hope now! our father gladdened at appendix ii 112 adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. that word, and wiping his blade he kissed it and went on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a

ALEISTER CROWLEY EQ I 5

odern ladies, walking at versailles, sees a woman dressed in the clothes of the period of louis xvi- and makes no remark! i don't think! s. holmes. the porch. vol. i. no. 5. john g. gichtel (extracts. outside 21 cecil court i don't suppose one could find a holier man than john g. gichtel. he writes likes a magister templi, does john g; and does indeed communicate a little that may be of use to an adeptus of any kind. but there is nothing for naughty neophytes, or for poor putrid probationers. why doesn't mr. watkins issue easy simple straightforward instructions, like the equinox? probationer. ib. no. 6. the seven valleys. by fariduddin attar. 3"d. a man of good repute who loved god saw majnun sifting earth in the middle of the road, and said to him "oh majnunj! what art thou seeking thus

ALEISTER CROWLEY EQ I 5

in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the s

ls of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and

ALEISTER CROWLEY EQUINOX EQ I 1 2

water. a "transvaluation of all values! 3.55. over a citron press i have revised the new ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, 42 but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that o

r is, i am quite unconcentrated. evidently the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded

e incomprehensible. look at my uncle tom! who goes about the world bragging of his chastity. the maniac is probably happy a peacock who is all tail! and squawk. look at the vegetarians and wallaceites and all that crew of lunatics. they are paid in the coin of self- conceit. i shall waste no pity on them! 49 11.3. rather pity myself, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is

s adonai, and well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than prana yama, i will begin with that."the sixth day" 12.5. thus then oh ye great gods of heaven! begins the sixth day of the great magical retirement of that 59 holy illuminated man of god our greatly honoured frater, o.m. adeptus exemptus 7 4 brother-elect of the most secret and sublime order a. a. he does with great difficulty (and no interior performance) just four breath-cycles. somebody once remarked that it had taken a hundred million years to produce me; i may add that i hope it will be another hundred million before god makes such another cur. 12.15. have performed the equilibrating ritual of the scourge, t

ALEISTER CROWLEY EQUINOX EQ I 2 2

"except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" answering for him, s

to express ourselves in mere words and ordinary phrases; from complex terms we sink to simple paradoxes, and from philosophic and scientific symbols we rise into a land of purely linguistic heiroglyphics- and thence silence. the task of consciously classifying and interpreting the phenomena in the spirit vision (in contradistinction to optical vision) is one of the chief duties undertaken by the adeptus minor, that is to say, of an individual who has passed through the grade of 5= 6. p. had not as yet accomplished this. and in another part of the manuscript already referred to it is 320 entitled "the task undertaken by the adeptus minor" and is lucidly summarized as follows: this then is the task undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation o

ll shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature; and the man shall become what was said of enoch "and chanokh made himself to walk for ever close with the essence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will, under the guidance of the reasoning faculty, and illuminated by the "higher will" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will

ALEISTER CROWLEY EQUINOX EQ I 3 2

in itself, is scarcely of sufficient value to quote here; however, it may be remarked that it shows how strong an influence the order of the golden dawn had had upon him, as well as the astonishing rapidity of his magical progress. in january 1900, p. returned to paris in order that before commencing the sacred operation of abramelin the mage he might pass through the grade of 5= 6, and become an adeptus minor in the second order of the golden dawn. the ritual of the 5= 6 is of considerable length, and of such profundity and beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. we should like to give it in its entirety, but space forbids, and though abridgment deducts considerably from its value, we will do our best to

ated and calleth forth the elemental guardians. the triangle of the supernals is formulated, and the lvx signs close the whole with its synthetical glory, but they are given in silence, as showing forth that they have all attained unto the peace of god which passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in part at least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant

e fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther away the less. the magician very shortly after the ceremony of adeptus minor, p. returned to his fastness to carry out the great magical operation of abramelin the mage, the preliminary preparations of which he had for so long now been setting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled "the book of the operation of the sacred

ed, p. left mexico d.f, and in the first days of the new year of 1901 he journeyed to ixtaccihuatl. some time before this he had been joined by his friend d.a, and with him he travelled to colima and thence to toluca and popocatepetl. now that we have arrived at the end of this chapter, it will be pertinent to inquire into the progress p. made since he passed through the 5= 6 ritual and became an adeptus minor in the order of the r.r. et a.c. strictly speaking, some time before he was officially promoted to the grade of 5= 6, he was already a 6= 5. in london and paris his works of magical art had caused him to be admired by his friends and dreaded by his enemies. he had succeeded in proving that the hb:shin of hb:shin operation was in fact none other than that of "the rising on the planes"

o-crat. of a skilled craftsman to the dreaded79 operation of abramelin, 279 and though he was never destined to accomplish this sacred work in the prescribed fashion, it so far iluminated him (for he worked astrally at it for months whilst in mexico) as to show him the futility of even successful magic. he was disgusted with his results. he had attained a rank which few arrive at, namely, that of adeptus major; and now, even though he had attained to the powers of hecate, for which he had so long striven, he saw that the great attainment lay far, far beyond. and so it happened that by renouncing all his magical strength to gain a greater power, a nobler art, he set forth upon the path of the lion that bridges the great gulf between the two highest grades of the second order, as it is writt

ALEISTER CROWLEY EQUINOX EQ I 3

tzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "m

xtending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the cir

is is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished

ALEISTER CROWLEY EQUINOX EQ I 4 2

h that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected

ALEISTER CROWLEY EQUINOX EQ I 4

in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the s

ls of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and

d as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" 19 i.nsit n.aturae r.egina i.sis (obtained in invocation, june 9-10, 1910 o.s) all the hot summer i lay in the darkness, calling on the winds to pass by me a

ALEISTER CROWLEY EQUINOX EQ I 6 2

in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the s

ls of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and

BLUE EQUINOX

and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii 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 i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manif

BOOK T

anish inquisition, etc. having worked so intimately with a creation story, i feel that this perception is a bit off the mark. new religions (for better or for worse) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is wo

h a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. vii

tile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the queen of the thrones of earth queen of pentacles a woman of

they are in contact. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of leo: thus representing the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of hb:y (quarrelli

were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain

CLARIFICATION OATH

orious lodging, in which stood three beds, and each of us lay in one of them, where we spent almost two &c (here about two leaves in quarto are missing, and he (the author of this, whereas he imagined he must in the morning be doorkeeper, returned homorclarification oath i, in the presence of the lord of the universe, and my higher self, have fully read and understand my obligation and oath as an adeptus minor. in addition, i fully understand and agree to this "oath of clarification! in accordance to chokmah "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision of the chief of the second order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

lphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after th

ngel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v

r of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the order, and correlates to the crossing of the veil. the primary principle of this grade is based on working on a specific occult discipline, and achieving some level of recognized competency. furthermore the portal adeptus grade is used as a time for serious refl

s: 1) a symbol of adeptship in the hermetic order of the golden dawn (q.v) and 2) a ritual of protection and invisibility. r.r. et a.c; roseae rubeae et aureae crucis: from the latin, it translates in english "red rose and cross of gold" the second or inner order of the hermetic order of the golden dawn [g.d (q.v. the r.r. et a.c. was composed of all members of the g.d. who had attained the grade adeptus minor (q.v) and above. members of this inner order practiced ritual and ceremonial (q.v) while the outer order of the g.d. did not. ruach: 1) the psychic energy; similar to pra a (q.v) and kundalini (q.v. 2) the conscious, consisting of the will, memory, imagination, reason, and desire. the ruach corresponds with the fourth, fifth, sixth, seventh, and eighth sephiroth (q.v) on the tree of

DION FORTUNE MYSTICAL QABALA

ds to unbalanced force. 37. the magical image of a mighty warrior in his chariot, crowned and armed, indicates the dynamic nature of the geburah-force. the mundane chakra of the fiery mars expresses even more fully the same idea. 38. the spiritual experience that is conveyed by initiation into the sphere of geburah is the vision of power. it is only when a man has received this that be becomes an adeptus major. the right handling of power is one of the greatest tests that can be imposed on any human being. up to this point in his progress up the grades an initiate learns the lessons of discipline, control, and stability; he acquires, in fact, what nietzsche calls slavemorality- a very necessary discipline for unregenerate human nature, so proud in its own conceit. with the grade of adeptus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he osiris temple was formed at weston-super-mare, somerset; the horus temple at bradford, yorkshire; the amen-ra temple at edinburgh, scotland; and the ahathoor temple in paris. a total of 315 initiations took place during this period. the golden dawn consisted of ten main grades, associated with the symbolism of the kabala: zelator 10 =100, theoricus 20 =90, practicus 30 =80, philosophus 40 =70, adeptus minor 50 =60, adeptus major 60 =50, adeptus exemptus 70 =40, magister templi 80 =30, magus 90 =20, and ipsissimus 100 =10. selected candidates who passed the adeptus minor grade might qualify for admission to a secret second order.the ordo rosae rubeae et aureae crucis (order of the red rose and cross of gold. behind the second order loomed the so-called secret chiefs, equivalent to the fa

EVIL AND UNCLEAN SPIRITS

splendor l dsj hrwbg trapt twlwjam (serpent scorpion) greeks whirling o jxn dwh dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowledge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

of manuscripts in cipher, which proved, upon decoding, to be outlines of the rituals of an occult order. also among the manuscripts was the_'goldendemonsthatnonecanstay'107name of a germanadept-frauleinanna sprengel, or soror sapiens dominabiturastris-togetherwithher address at stuttgart. westcott promptlywroteto her and, in november 1887, received an effusive reply appointing him to the grade of adeptus exemptus and authorizing him to found' a new english society of the goldendawn.he was further empowered to 'choosetwolearned persons in order to make up the first three masters, and these he duly selected fromwithinthe ranks of the s.r.i.a. he was by now secretary-generalofthesociety, and chose as his companionstwoequally prominent members:drw.r.woodman (1828-91, the supreme magus (i.e. he

his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. truemethodofusingthemfor divination. all this, and agreatdeal more, was requiredofthe adeptwhowished to pass the examinations thatwouldtakehimfrom the sub-gradeofzelatoradeptusminortothatoftheoricus adeptus minor;butthere is00evidence that waite took hisexaminations-orthathe. even considered doing so.theorderitself had increasing problems,bothfrom mathers's autocratic manner and from the constant fraying of tempers that followed upon the perpetual squabbling amongst the members;butthese were minor irritations comparedwiththebombshell that burstuponthe members in february 1900. florence farr,"

of the rosy cross' and the solemn festivaloftheequinox. felkin was more concerned to find the secret chiefs,whomhe believed were active somewhere in germany, and to this end he sent, in1911,one of his members, neville meakin (exorientelux, to visitrudolfsteiner and to take part in his rosicrucian ceremonies. before his departure meakin had been elevated to gradeofadept usminorby waite 'acting as adeptus exemptus in felkin's stellamatutinatemple at bassett road.-in order, said waite, that he should carrywithhim'thefullestritualadvantagethatwas possible in his case'(slt,p. 221. in fact, waite was intensely curious as to steiner's role in the rosicrucian movement on the continent, and he questioned meakin closely on his return, only to discoverthattheceremonies werenotas impressive as those

eoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there w

hitesilk, emblematicofpurification in progress, fromwhichdepends a crimson calvary cross; allofwhichhe had obtained, on waite's advice, from spencer&co" the masonic outfitters. fraterquisitit veniat progressed rapidlythroughthe lower grades, and on 26 august2672671919 he was 'raiseduponthe crossoftiphereth .and enteredthegradeofadeptusminor.beyond this he moved more slowly, attaining thegradeof7=4adeptus exemptus on 10 july. 1924 and reaching theportalofthefourthorderon 27 july of the following year,whenhe was 'integrated by dispensation onthepartofthe headshipintothe blessed company. his final advancement, on 29june1927, was to be a participant in'theceremonyofconsecration on the thresholdofsacred mystery',whichwas the first ritualofwaite's more exalted order,thehiddenlifeofthe rosy cross

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ised by mathers, on the basis of westcott's cipher manuscript, for the0260::0260neophyte grade and for the successive grades of zelator(1260=10260),theoricus(2260=9260),practicus<30=80)and philosophus(4260=t),which were the only grades given in the manuscript. these five constituted the whole of the first order grades and to them westcott added three more for the secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the secret chiefs of the third order who dwelt solely on the astral plane: magister templi (8260=3260),magus(9260=2260)and ipsissimus(10260=i .all save the highest were drawn directly from the structure of the s.r.i.a. and indirectly from the eighteenth-century german masonic order of the gold and rosy cross.itwas essential

ded to represent the ten sephiroth, or emanations, of the kabbalistictreeof life, the first grade,1260=n10260,standing for the tenth and lowest sephira, malkuth, and the unattainable tenth grade,10260=1260,standing for kether, the firstofthe sephiroth. entry to the second order was at first by examina255 tion on the basisofthe order's theoretical teaching and was solely to the 5260=6260 degree of adeptus minor. only thethreechiefs, westcott, woodman and mathers, had attained the levelofadeptusexemptus-havingawarded it to themselves at the outset. it was mandatory upon every memberofthe golden dawn to take a new name in the form of a motto, usually in latin, upon entering the order.thiswas then the secret name by which he or she was known within the order; but although it was permissible, i

out magic, and for the first four years of their rosicrucian lives the members were spiritual philosophers. as mathers told yeats 'we only give you symbols..because we respect your liberty" when he did give them something other than symbols it was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not se

ice,'let him be blotted out, and as he saidit the image ofmy acquaintancevanished, and theevokerof spirits or hiswifesawa man dressed in blackwith a curious square cap standing amongthe whitefigures.'theexperiment carried on and magic became real for yeats. in january1893yeats was initiated into the second order, albeit in an unusual manner, for he took the portal ceremony and the first partofthe adeptus minor ritual one friday and com255 pleted the second andthirdpoints on the day following. throughout that year yeats made frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the need to treat the golden dawn syst

he favoured the system of examinations that ensuredathorough grounding in practical occultism for the newborn magician. indeed, the pamphlet,is theorderof r.r.eta.c.toremainamagicalorder?,3that he issued during his period as imperator ofthegoldendawnisis-urania was designed to combat the groups championed by florencefarrand to defend the useofexaminations prior to entry into the grade oftheoricus adeptus minor. in it yeats sees the golden dawn as a living entity:because a magicalorderdiffers from a society for experiment and research in that it is an actual being, an organic life holding within itself the highest lifeofits members now and in past times, to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link betwee

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

o, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to fre

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to fre

GOLDEN DAWN RITUALS A

aditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders 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 general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the current greatly honored chief of the second order. upon passing a particular section of study, an additional section will be delivered to the z.a.m. any advance work or study within the r.r. et a.c. material (received or not of a latter portion of the sub-grade) is discouraged by the

the z.a.m. any advance work or study within the r.r. et a.c. material (received or not of a latter portion of the sub-grade) is discouraged by the greatly honored chiefs of the second order. the minimum time limit in this grade is twenty-four months. when the z.a.m. has completed the required study, only then by privilege and not by right, will the z.a.m. be advanced to the subgrade of theoricus adeptus minor. the circulation of study for all grades and sub-grades of the r.r. et a.c. has been revised and expanded since the founding of our order in anglia. we expect that years from now the second order requirements will again be revised and expanded. whenever possible, the manuscript or lesson has been labeled with the code of the original document. some lessons written one hundred years a

n of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and

GOLDEN DAWN RITUALS D

is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order 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 lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. 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

GOLDEN DAWN RITUALS G

ere there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor 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 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

GOLDEN DAWN RITUALS J

admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engendered. 3 dwsy: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. twklm: finally, if in my travels i should meet a stranger who professes to be a member of the 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 avengi

GOLDEN DAWN RITUALS U1

consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power

GOLDEN DAWN RITUALS U3

. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor 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 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

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 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 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of th

nd up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowle

. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will

ce at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore, is it so necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus 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

GOLDEN DAWN RITUALS U7

arlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the

GOLDEN DAWN RITUALS Z1

he eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime

ing to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a frater is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v

gh the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of the paths of the portal so that when the hierophant is on the dais, the station of aroueris is that of the immediate past hierophant who sits on the hierophant's left. aroo-ouerist. this ends the constitutory symbolism of a temple in the 0=0 grade of neophyte. should a member have occasion to quit his place, he shall do it moving with the course of the sun; he

GOLDEN DAWN RITUALS ZAM15

nter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to 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

son, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as w

ces and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes 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

GOLDEN DAWN RITUALS ZAM22

s, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a

f tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a

GOLDEN DAWN RITUALS ZAM3

soned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintill

GOLDEN DAWN RITUALS ZAM4

tep 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle

GOLDEN DAWN RITUALS ZAM9

k y h h w c w h h y f k b e hrwbg m n l o f h y w h c p 14 trapt a a b c d e f g h i j k l a b c f k l 5 jxn k a b c f l 5 15 dwsy l k a c p q 5 b f y y h h w a d n h n w d h a y y dwh y y h h w a d n b 16 hmkj hnyb hrwbg trapt dwh twklm twklm dwsy jxn dsj rtk 17 a b c d e f g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor 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 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

oung elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that dee had merely rediscovered an ancient system known to the ill-fated atlanteans thousands of years ago. the enochian alphabet was said to have been a direct

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

r, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired competence in magical works, such as invocation, evocation, crystal-reading, making symbolic talismans, and astrology. fraulein sprengel conferred all of the founders of the ogd with the degree of adeptus exemptus, the highest degree that human beings could attain. the most famous member of the ogd was aleister crowley, whose magical thought has come to dominate modern magical practice. reared in hinduism 113 an exclusive plymouth brethren home, crowley had been introduced to magic in a book by occult historian a. e.waite.his cabalistic studies led him in 1898 to the hermetic order of the g

ber of the ogd was aleister crowley, whose magical thought has come to dominate modern magical practice. reared in hinduism 113 an exclusive plymouth brethren home, crowley had been introduced to magic in a book by occult historian a. e.waite.his cabalistic studies led him in 1898 to the hermetic order of the golden dawn. crowley rose quickly through the first order, but was refused initiation to adeptus minor, the lowest degree in the second order, because of his homosexuality.however,crowley went to paris and was initiated to adeptus minor by macgregor mathers, which led to a split in the order in london. in 1904, crowley received a communication from the astral plane with instruction for the establishment of a new order.he left the hogd in 1907 to set up this new order, which he called

LIBER 777

cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned and veiled 1 =108 zelator 0 =08

rass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte, 2 =98 zelator and the waiting grade between philosophus and adeptus minor is called dominus liminis. cols. cxxix cxxxii. these are the angels of the shem ha-mephorash or 72-fold divided name of god, a full explanation of which would be beyond the scope of this footnote. see godwin, s.v. shem ha-mephorash. on each row, the name on the left rules the card in question by day, the one on the right by night. cols. cxxxiii cxxxvi. words in square brackets are th

LIBER A

ed as he hath skill to perform, and kept wrapped in silk of fiery scarlet. the lamp. let the dominus liminis take pure lead, tin, and quicksilver; with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the athyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. svb figvra cdxii 3 this then is that which is written: gbeing furnished with complete armour, and armed, he is similar to the goddess. h1 and again gi am armed, i am armed. h2 1 [chaldaan oracles, fragment 171 in westcott/ cory edition; quoted by proclus in platonic theology. the goddess in question is pr

LIBER ALEPH

ll be the whole of the law. liber aleph was written over the winter 1917-18 and first advertised for publication in the .pr monstrance of a.a. in equinox iii (1. it is addressed to charles stansfeld jones, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a corrected edition edited by .hymen us beta. was published by samuel weiser in 1991. this e-text of liber a

LIBER ARCANORUM

he foooliber arcanorvm tin atv toa tahuti qvas vidit asar in amenti svb figvra ccxxxi liber carcerorvm tin qliphoth cvm suis geniis a d d e n t v r s i g i l l a e t nomina eorvm a a publication in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an o

LIBER COLLEGII SANCTI

in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let any philosophus be appointed by authority a dominus liminis. let him read through this note of his office and sign it. let him cause the necessary addition to be made to his philosophus f robe. let him receive liber mysteriorum. let him make an appointment with his dominus liminis at the pleasure of the lat

any philosophus be appointed by authority a dominus liminis. let him read through this note of his office and sign it. let him cause the necessary addition to be made to his philosophus f robe. let him receive liber mysteriorum. let him make an appointment with his dominus liminis at the pleasure of the latter for the conferring of advancement. 1. the dominus liminis shall proceed to the grade of adeptus minor at any time that authority confers it. 2. he shall pass examination in liber iii, cap. iii. 3. he shall meditate on the diverse knowledge and power that he has acquired, and harmonize it perfectly. and in this matter he shall be judged by the pramonstrator of the a a 4. he shall accept an office in a temple of initiation, and commit to memory a part appointed by the imperator of the

ry way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a dominus liminis i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus minor of the a a to prosecute the great work: which is, to obtain control of the aspirations of my own being. further, i promise to observe zeal in service to the philosophi under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may

n service to the philosophi under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the

that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to be identical with the probationer robe (the sam

LIBER DCCCLX JOHN ST

h water. a .transvaluation of all values. 3.55. over a citron presse i have revised the new ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that o

ter is, i am quite unconcentrated. evidently the osiris risen stage is over; and i think it is a case for violent measures. if one were to slack off now and hope for the morning, like a shipwrecked paul, one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded

chastity. the maniac is probably happy. a peacock who is all tail! and squawk. look at the vegetarians and wallaceites and all that crew of lunatics. 1 [see frazer, the magic art and the evolution of kings, cap. i. t.s] liber dccclx 42 they are paid in the coin of self-conceit. i shall waste no pity on them! 11.03. rather pity myself, who cannot even make sensible .considerations. for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy.no harm in that!.on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is

ewel is adonai, and.well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than pr.n.y.ma, i will begin with that. the sixth day 12.05. thus then.oh ye great gods of heaven!.begins the sixth day of the great magical retirement of that holy illuminated man of god our greatly honoured frater, o.m, adeptus exemptus 7= 4 brother-elect of the most secret and sublime order a a he does with great difficulty (and no interior performance) just four breath-cycles. somebody1 once remarked that it had taken a hundred million years to produce me; i may add that i hope it will be another hundred million before god makes such another cur. 12.15. have performed the equilibrating ritual of the scourge, th

i am he that liveth, and was dead; and behold! i am alive for evermore, and have the keys of hell and of death. i am amoun the sun in his rising; i have passed from darkness into light. i am asar un-nefer the perfected one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods .1 1 [from .i know that my redeemer liveth. to here quoted or paraphrased from the adeptus minor ritual of the r.r. et a.c] john st. john 113 the dead man ankh-af-na-khonsu saith with his voice of truth and calm: oh thou that has a single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star

LIBER GRADUUM MONTIS ABIEGNI

im and his seed even for ever and for ever .liber lxv, ch. v. vv. 51-56. ritual& meditation practice to destroy thoughts talismans, evocations mahasatipathana etc. methods of divination meditation practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control

steriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no

le. liber xiii was reprinted in the compilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be slacking, being eidle or luxurious. f ritual xxviii, the ceremony of the seven holy kings( gliber septem regum sanctorum h) is unpublished but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting

urse, described in canonical buddhist texts, principally the mah.satipatth.na sutta. 17 see gliber iii vel jugorum, h ii. 18 while there was doubtless a mystical or qabalistical reason for not giving the dominus liminis a distinct numbered section, it might be worth noting that the duties of this grade are given in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here been corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in its original form, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory a

LIBER LVII

to the 0? 120 is also o, a very important name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges. t.s] 36 liber lviii 124. do, eden. 131. lams, satan so-called, but really only samael, the accuser of th

LIBER LXVII THE SWORD OF SONG

tter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. ambrosii magi hortis rosarum 81 and he went on .leave thine ox-goad,.1 quoth he .till i come back an ox. and she laughed and let him pass. now is our father come to the unstable lands .od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was

LIBER LXXVIII

th a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princes

ile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro 21 xviii the queen of the thrones of earth queen of pentac

act. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: thus repre-senting the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of y (quarrelling and fi

ure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of h (disappointment in love, marriage broken off

to the left. 2. cut each pack again to the left. 3. these four stacks represent i h v h, from right to left. 4. find the significator. it be in the y pack, the question refers to work, business, etc; if in the h pack, to love, marriage, or pleasure; if in the w pack, to trouble, loss, scandal, quarrelling, etc; if in the# pack, to money, goods, and such purely material matters [sic, read zelator adeptus minor. t.s] 54 liber lxxviii 5. tell the querent what he has come for: if wrong, abandon the divination. 6. if right, spread out the pack containing the significator, face upwards. count the cards from him, in the direction in which he faces. the counting should include the card from which you count. for knights, queens and princes, count 4. for princesses, count 7. for aces, count 11. for

LIBER MMCMXI NOTE ON GENESIS

1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c

LIBER OS ABYSMI VEL DAATH

the full experience of the destruction of the universe. and by the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequa

LIBER SAMEKH

d by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkn

the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie

this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same source; actually both recipes ultimately derive from the book of exodus. 40 the available evidence tends to indicate that the robe of a probationer of a a was white with no hood, a pentagram on the front and a hexagram on the back as described. the robe of an adeptus minor (according to william northram fs advertisments in the equinox) adds an unspecified symbol to this. 41 vide al. ii, 36-43. 42 a reference to one of the letter-squares received in the dee-kelly workings. in gliber chanokh h crowley uses this name for the following table, from which various names on the sigillum dei ameth are derived (see dee, gmysteriorum liber secundus h: s a a i 2 8

LIBER SEPTEM REGUM SANCTORUM

(i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full compl

LIBER THISHARB

ntinue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. 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! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the tao with the yin and the yang v a a publication in class a 1 here is nothing und

MOTTA MARCELO THE COMMENTARIES OF AL

down of this passage of liber al was a very humiliating experience for aleister crowley) and to know nuit is the very definition of 'joy. the next verse confirms this "thou (the beast) wast the knower (hadit) and (united with) me (nuit, as in cap. i, verse 51& others" finally, nuit is indicated by the two different symbols 'not (greek ou) and 'me (greek mh. now, ou mh was my motto in the grade of adeptus exemptus; aiwaz thus subtly reminds me that i was pledged to deny the assertions of my intellectual and moral consciousness (this last simply proves that the "rape" by aiwass of the mind of aleister crowley was the result of the formulated aspiration of this mind to be raped. otherwise, aiwass would not have done it. it can never be stated too clearly that true initiates never interfere wi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light

type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neophyte ritual, given to the introduction 9 newly inducted adeptus minor for whom it discloses a depth of symbolism and a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed, the regalia worn by the officers, and the various movements

there which still continues to use the time-honored methods. under these circumstances, someone has to try and drum some rationality into the beginning student whose enthusiasm and fanaticism may well run away with him. for this reason, i suggest the enochian system-rich, suggestive and powerful that it is-be left alone until a great deal of prior knowledge and magical experience be obtained. the adeptus minor obligation contains the following clause, which is the quintessence of the entire golden dawn magical work: i further promise and swear that with the divine permission i will, from this day forw&d, apply myself to the great work-which is, to purify and exalt mv spiritual nature so that with the divine aid i mav at length attain to be more thkahuman, and thus gradually raise and unite

t which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its importance. few, however, take time out to apply basic qabalistic and magical principles to elucidate its meaning. so in order to convey some idea of elementary meanings, i have decided to show the student what can be don

for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason for doing so is that it is impossible for the ordinary individual to understand those above the grade of adeptus minor, and individuals

REGARDIE TALISMANS

al order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the tablet pronouncing them in the vibratory manner. then, rising, make the sign

RUBY TABLET OF SET

of the priesthood. it was certainly a differing situation for the (5=[6 (6=[5, and (7=[4. these initiates had enormous amounts of garbage with which to deal. yet note, their grade stood on the edge of then-known human development, just as the present adepts have attained the greatest mastery possible for one to achieve without ordination by set himself. the golden dawn initiatory scale went from adeptus exemptus (7=[4] to the first step of the third order- the magister templi (8=[3. there was, in perspective, an enormous gap there. the temple of set and the church of satan before it rectified this by instituting a new degree, that of priest iii. the third degree fills the needs of that prior gap quite well. it provides, among other things, for the orientation of the new priest and allows

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

ssary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral, or intellectual equivalents. you might as well object to interpreting ancient art by consideration of beauty as determined by physiological facts- crowley, 777. new york: samuel weiser, 1970, page #125. 46. crowley defines this term thus "to attain the grade of magister templi, he [the adeptus exemptus] must perform two tasks: the emancipation from thought by putting each idea against its opposite and refusing to prefer either, and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weaknes

arly and wellresearched book. zalewski is an earnest and sincere writer, and his work presents some previously unpublished golden dawn documents, including those relating to the heptarchia mystica. the golden dawn bias is evident throughout, so it should be read with care. secret inner order rituals of the golden dawn, patrick j. zalewski, new falcon. as well as printing initiation rituals of the adeptus major and exemptus grades from the new zealand branch of the golden dawn, this book contains a copy of dr. felkin's enochian dictionary. apart from this, it is really only of value to dedicated golden dawn historians, and since hyatt and duquette's book listed above also has a perfectly good dictionary, this can probably be dispensed with. the apep workings (in the book of leviathan, james

fined by the church of satan and temple of set over the last two decades, and an appropriately modified version of it will be introduced into the aa: the old elevenfold degree structure of the a:.a. was adapted from that of the golden dawn, aligned to the sephiroth of the hebrew cabala "tree of life" and divided into three "orders: the golden dawn (probationer through philosophus, the rosy cross (adeptus minor through adeptus exemptus, and the silver star (magister templi through ipsissimus. in the new aa, the three "orders" will be eliminated in favor of a single initiatory structure defined in terms of degrees (of initiation, not "grades" the "tree of life"-based circles and squares will be replaced by the degree symbol. the old "training grades (probationer through philosophus) will be

SAPPHIRE TABLE OF SET MAIN

"the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing

would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a 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

SAPPHIRE TABLET OF SET

"the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing

would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a 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

SATANIC RITUALS

f islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind u

of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understandi

SCHEM HA MEPHORESH

lanet: moon degree: 20-25 meaning: lord of the universe. psalm 108:30: i will give thanks unto tetragrammaton greatly with my mouth, and in the midst of many will i praise him. 72nd angel name: mevamiah sign: cancer planet: moon degree: 25-30 meaning: end of the universe. psalm 116:7: turn unto thy rest, 0 my soul, for tetragrammaton rewardeth thee. the seals of these are addressed to the zelator adeptus minor.us chapter 16: shinto 393 chapter 17: sikhism 419 chapter 18: zoroastrianism 443 where to learn more xxxvii index xxxix contents vi world religions: almanac reader s guide religion influences the views and actions of many people in the world today in both political and personal ways. in some instances religious fervor compels people to perform selfless acts of compassion, while in ot

TELESMATIC FIGURES

oss, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r

THE MAGICIAN S KABBALAH

he perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe. chesed is the source of magical syncronicity, and is thus an important sephirah for magicians working ritual or otherwise. it provides a means of magic more mystical than practical, the latter being the province of the adeptus major in geburah. the numerical value of chesed is "4, which is the number of manifestation, and the number of the four dimensions of space and time. thus chesed is the source of time, and the expansion of the universe in time. chesed is the first of the manifest sephiroth, and is represented by the four-sided pyramid. this completes the sequence from the ain soph aur: no space (ain, point

inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could also be said that the snake uses "fear, geburah, to freeze its victims, or that the vibrations caused by the pipe act as chesed on the "fearful serpent" of geburah. also 216 equals raih (proof, evidence, which might have bearing on the grade of this sephirah, as it is where the adeptus major attains a complete mastery of practical magic, which is evidence and proof of the initiatory system. there is a final note of interest in that 216= 6*6*6, the number of man found in the biblical revelations. the god-name of the sephiroth is alhim gbvr, the "god of judgement, which equates to 857, as does nvap (satyr. the god pan, lord of satyrs, could well be associated with geburah

urnace to turn into steam and drive the engine. this is the true nature of sacrifice as represented by geburah, rather than that of tiphareth, which is a sacrifice based on an "incorrect" belief that is not shed until after the awareness appropriate to tiphareth is attained. even at the stage of geburah, an "incomplete understanding" is reached, although as crowley states, the moral is "become an adeptus major, if one wants to "easily understand how to perform them [operations of magick art] if necessary. fortune also points out the connection of chesed and geburah with running a group, or managing a team. she symbolises it by making an analogy to the reins of a horse team, where sometimes one needs to let the rein out, and sometimes one needs to rein the horse in sharply. this is part of

h of sacrifice, the "translation" of one state to another by release of the old pattern. an example is the sacrificial flame, where the wick (matter) is translated by fire (spiritual practice) into light (illumination. thus, the ever-burning lamp is a reminder of this task, as well as symbolising the ultimate goal of the ain soph aur as explained in the chapter "crown of tsimtsum, previously. the adeptus minor, the grade attributed to tiphareth, finds himself of necessity abandoning old patterns of belief and behaviour based on his previous (yesod-dominated) view of the world and his relationship to it, in favour of new goals responding to his unification with tiphareth and the influences now being felt for the first time in actuality from the upper sephiroth. the difference is marked, as

o the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middle way" is walked and the goal attained. xv. devil: the devil atu, partnering death on the other side of the tree, shows how hod, the intellect, can enslave the awareness by being glorified for its own sake. there are many paradoxes

THE MIDDLE PILLAR

seemed sorely lacking in magical knowledge. the order itself was in a state of demoralization and decay-the members and chefs alike cared little for magic, other than as an irritating prerequisite for examinations in order to obtain exalted titles. regardie concluded that the teachings of the order would not survive unless they were published, so shortly after attaining to the grade of theoricus adeptus minor in 1934,2 regardie left the order in december of that year. in 1937 he published much of the golden dawn's ceremonies and teachings in four volumes titled the golden dawn. he clearly stated his reasons for doing this in his previous book my rosicrucian adventure (1936) which documented his own experiences with the golden dawn.(i)t is essential that the whole system should be publicly

h can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 16. from the adeptus minor ritual. regardie, the golden dawn, 237. 17. a severe mental disorder. psychoses are commonly characterized by derangement of personality and loss of contact with reality and causing deterioration of normal social functioning. 18. see part two, chapter six for a ritual on regression. 19. from the adeptus minor ritual. regardie, the golden dawn, 237. 20. groddeck's books include the bo

THE SECRET RITUALS OF THE OTO

remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved technical results. 9 illuminatus perfectus (colour purple red) illumism the supreme degree is dedicated to practical application. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c6.html (2 o

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ithout ever having achieved anything. this is how humanity is. one can count those who are truly serious and truly prepared for the practical adepthood on the fingers of the hands. beloved disciples, you need to develop each of the twenty-two major arcana of the tarot within yourselves. you are immitatus, or rather, one who others have put on the path of the razor's edge. exert yourself to become adeptus, one who is the product of one's own deeds, the one that conquers science by his own, the child of one's own work. arcano xxii vamos ahora a estudiar el arcano xxii de la k bala. este arcano es la corona de la vida, el apocalipsis dice "s fiel hasta la muerte, y yo te dar la corona de la vida. eso es lo dif cil, hallar gente fiel a stos estudios. todo el que se mete en la gnosis quiere inm

ente nada. esa es la humanidad. se puede contar con los dedos de las manos aquellos que son verdaderamente serios y que est n de verdad preparados para el adeptado pr ctico. amados disc pulos: necesit is desarrollar cada uno de los veintid s arcanos mayores del tarot dentro de vosotros mismos, eres imitatus, o sea el que otros han colocado en la senda del filo de la navaja. esfu rzate en llegar a adeptus, ste es le producto de sus propias obras, el que conquista la ciencia por s mismo, el hijo de su mismo trabajo. 140 primeval gnosis teaches three steps through which anyone who works in the flaming forge of vulcan has to pass through. these steps are as follows: purification illumination perfection it so happens that curious people who enter into our gnostic studies want immediate illumina

WESTERN MANDALAS OF TRANSFORMATION SR AL

mise and swear that with the divine permission, i will from this day forward, apply myself to the great work.which is: to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. with this oath, the adeptus minor of the inner order committed him/herself to undertake, consciously and deliberately, that which was ordained as the birthright of all humanity: to become more than human! this is the ultimate message of esotericism: that evolution continues, and that the purpose of each life is to grow into the image set for us by our creator: to attain and reveal our own divinity. these books and ta

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

al, and they do commit fundamentals of the system to memory, but no actual enochian ritual is performed in the outer order. regardie himself warned against approaching the advanced work without a sound foundation. i might add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he

chian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given the total knowledge of various divisions of the gd enochian system, such as: xiii sigillum dei aemeth 1. tabula sancta 2. liber scientia auxilii et victoria terrestris 3. heptarchia mystica 4. tablet of nalvage 5. the four elemental

ginal founders of the golden dawn. the first paper was on the holy seal the dei aemeth. this paper was called by campbell the book of truth, a name which also appears in the concourse of the forces. the second of these papers was on the thirty enochian aethyrs and their governors. a diary note of campbell's refers to this paper as the "12 gates" it is also mentioned in the golden dawn's practicus adeptus minor curriculum, as published by elic howe in his magicians of the golden dawn. in this curriculum, a candidate for the grade of practicus adeptus minor must master "the knowledge of the ritual of the 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum[

l tablets. the only recorded use by dee and kelley of this seal was to place a crystal upon it for the purposes of scrying. the archangel uriel gave the following instructions on its use "you must use a four square table, two cubits square, whereon must be set the sigillum dei, which is already perfected in a book of thine: blessed be god in all his mysteries *this paper was issued to the zelator adeptus minor grades of the thoth hermes temple, new zealand, in 1985. 2 and holy in all his work. this seal must not be looked uponwithout great reverence and devotion. this seal is to be made of perfect wax: i mean wax that is purified; we have no respect of colors. this seal must be nine inches in diameter, the roundness must be twenty-seven inches or somewhere more; the thickness of it must be

ise, they run: 6 "the concourse of the forces" now explains how the name of the watchmen are derived "now thou shalt know that these 4 seals be taken from the "sigillum dei ameth" after and according unto "one certain guidance of letters which is there set forth, and this eiber ameth vel sigillum der that is the book of truth, or the seal of god entereth not into the knowledge of a z.a.m [zelator adeptus minor, a special grade in the golden dawn eds "the letters of the word ameth, truth, are the three elements, earth, water and air for tau is ear as aleph, mem, shin, are air, water, and fire. these three letters or elements are disposed together for the receiving of that divine fire which should enlighten them when thus harmonized so that therein may be manifested which is emethsh or ameth

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t omega and stella matutina. p.j. zalewski new zealand 1986 chapter one felkin and the new zealand order for most occult historians, the golden dawn ceases to exist in 1900 and the grade of 5=6 was the highest one attained among the adepti: the exceptions being mathers, woodman, and wescott who were 7=4; and moira mathers who reached the rank of 6=5. at that stage, there were subgrades within the adeptus minor level of which only two were worked: zealator adeptus minor and theoricus adeptus minor. a third subgrade of practicus adeptus minor was drafted up although it was never implemented within the golden dawns inner order: the rosea rubea et aurea crucis. the final subgrade of philosophus adeptus minor was in fact never utilized. in approximately 1898, an american couple by the name of l

ade of practicus adeptus minor was drafted up although it was never implemented within the golden dawns inner order: the rosea rubea et aurea crucis. the final subgrade of philosophus adeptus minor was in fact never utilized. in approximately 1898, an american couple by the name of lockwood, who were members of the small ahathoor temple mathers ran in paris, were actually advanced to the level of adeptus exemptus, or the 7=4 grade. many considered this grade a nominal one, based on the mathers relationship with his english temples (though brodie hums informed felkin some ten years after that the lockwoods actually had the rituals and teachings up to the 7=4 level well before 1900. apparently, what mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a v

7=4 grade. many considered this grade a nominal one, based on the mathers relationship with his english temples (though brodie hums informed felkin some ten years after that the lockwoods actually had the rituals and teachings up to the 7=4 level well before 1900. apparently, what mathers had done in ahathoor was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a number of years. clearly, at this point, mathers wanted to test the effect of the rituals of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the

ut to the z-2 rituals as well. regardie's addendum to the concourse of forces was also adopted with the author's blessing, as part of the 5=6 course (part one of the addendum is analogous to mathers' paper "the knowledge of the ritual of the twelve gates in slaying and travelling in the spirit vision; answering to the diagram of the table of the shewbread" which was part of the old g.d. practicus adeptus minor curriculum. i frankly doubt if mathers could have done a better job of it than regardie. in fact, another three parts were drafted up which included practical uses of the angels of the bonorum and the shewstone, and the holy table. in 1986, the three chiefs of thoth hermes chartered the horus temple of the golden dawn foundation in the u.s. as an independent body, and promoted the ch

re drafted up which included practical uses of the angels of the bonorum and the shewstone, and the holy table. in 1986, the three chiefs of thoth hermes chartered the horus temple of the golden dawn foundation in the u.s. as an independent body, and promoted the chief of the horus temple (who was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor 4. philosophus adeptus minor rosea rubea et aureae crucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extract

Return to Occult Library Index



Related Matches
abramelin abyss active adept adepts adeptus adonai adversary age ages ahriman ain air alchemy alchemical alpha altar ancient angel angels angle angelic apophis arts aspirant astral balance banishing beast binah birth black blavatsky blood blue brethren brother brothers brotherhood buddha buddhist ceremonial ceremony ceremonies chalice chamber chaos chesed chi child children christ christian church circle communication conscious consciousness consecrate consecration conversation corresponds cosmic creation cross crowley crown crowned dagger darkness dead death degree degrees deity demons devil disciple divination divine divinity doctrine dragon dream dreams eagle earth east eastern ego egypt egyptian element elements elemental energy enochian entities equinox esoteric eternal evil evocation existence external eye fallen familiar father fear female feminine fiery fire five flames flesh force forces form forms fraternity masonic freemasonry masonry gate geburah genius german gnosis goat god gods goddess gold golden greek green guardian heart heaven hebrew hell hermes hermetic hexagram hierarchy hierophant hindu history hod holy horse horus human humanity illumination illusion incense india infinite influences initiate initiated initiates initiation initiations initiatory intelligence intellectual interior invoke invoked invoking invocation isis israel jesus qabalah qabalistic karma kether key keys king kings kingdom knight knowledge lamen lamp lilith lion living lodge logos london lord lotus lucifer luciferian lucis lvx magic magick magical magician magicians magus malkuth manifestation mars masculine masters material matter meditation medium mental michael mind modern months moon mortal moses mother mountain mysteries mystery mysterious mystic mystical mystics mysticism natural nature negative neophyte nephesch north nuit oath obsession occult occultism order orders organization osiris paths pentagram people perception physical pillar plane planes planetary planet planets positive possession power powers priest prince profane psychic pyramid pyramids quarters queen ra re reality realm red regardie religion religions religious revelation rite rites ritual rituals rose rosicrucian royal sacred sacrifice salt satan school schools sea secret secrets sephirah sephiroth serpent set setian seven sexual shadow sigil society sol solar sorcerer sorcery soul souls south sphere sphinx spirit spirits spiritual square squares star stars state states sun supreme sword symbol symbols symbolic symbolism tablets tablet talisman tarot teaching teachings temple theosophical thoth thousand three throne tiphareth tomb tradition trance tree triangle truth union universal universe vault veil venus vibration virtue wand wands watchtower water west white wisdom witch witches witchcraft women world worlds worship yellow yod yoga zelator zodiac


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn